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Library of The Theological Seminary 


PRINCETON - NEW JERSEY 


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PRESENTED BY 
Harry R. DeYoung 








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‘THE BIBLE 
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THE BIBLE 
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JOSEPH LEWIS. 


THE FREETHOUGHT PRESS 
ASSOCIATION. 
NEW YORK 





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CopyricHT, 1926 


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All Rights Reserved 


First Edition, January, 1926 
Second Edition, January, 1926 
Third Edition, June, 1926 
Fourth Edition, December, 1926 
Fifth Edition, May, 1927 
Sixth Edition, June, 1928 
Seventh Edition, December, 1928 
Eighth Edition, November, 1929 
Ninth Edition, February, 1930 
Tenth Edition, February, 1931 
Eleventh Edition, July, 1932 
Twelfth Edition, September, 1933 
Thirteenth Edition, May, 1936 
Fourteenth Edition, October, 1938 
Fifteenth Edition, March, 1939 
Sixteenth Edition, March, 1940 
Seventeenth Edition, March, 1941 
Eighteenth Edition, November, 1943 
Nineteenth Edition, June, 1945 
Twentieth Edition, October, 1947 
Twenty-first Edition, October, 1948 
‘Twenty-second Edition, July, 1949 
Twenty-third Edition, January, 1950 


PRINTED IN THE UNITED STATES OF AMERICA 


DEDICATION 


This book is dedicated in all seriousness to 
rabbis, priests and ministers, in the hope that 
it may bring them to realize the fraud they are 
perpetrating by preaching the Bible as the 
Word of God, and as a moral and intellectual 
guide for the human race. 


—JosEPpH Lewis 


“Any system of religion that has 
anything in it that shocks the 
mind of a child, cannot be a true 


system.” 


— THOMAS PAINE 





TABLE OF CONTENTS | 





CHAPTER 


XIII 


INTRODUCTION 


ABRAM AND SARAI 


“SPORTING, OR ISAAC, THE SON OF 
ABRAM, AND His WIFE REBEKAH 


INCEST, OR LoT AND His DAUGHTERS . 
JAcos, LEAH AND RACHEL . 

THE RAPE OF DINAH 

JOsEPH AND PoTIPHAR’S WIFE . 


JupAH AND His DAUGHTER-IN-LAW 


‘TAMAR 


THE 19TH CHAPTER OF JUDGES . 


Kinc Davin oF IsRAEL AND His WIvEs — 


THe Rape or TAMAR By HER 
BROTHER AMNON . 


Tue Story oF RUTH 
KinG SOLOMON AND His Soncs . 


THE Book oF ESTHER 
Vii 


PAGE 


Vill 


CHAPTER 


XIV 
XV 


XVI 
XVII 


XVIII 
XIX 


TABLE OF CONTENTS 


THE NEw TESTAMENT . 


THE Vircin BirtH, oR Mary, THE 
Hoty GHOST, JOSEPH AND JESUS 


THE BirTH OF JESUS CHRIST ACCORD- 
ING TO THE GOSPEL OF ST. LUKE . 


ELISABETH, THE COUSIN OF Mary, 


ZACHARIAS AND THE ANGEL GABRIEL 
JESUS AND THE SINNER ©. 
CONCLUSION 
‘THE CREED OF SCIENCE. . . . « 


PAGH 


177 
183 
194 


199 
210 
217. 
238 





LIST OF ILLUSTRATIONS 





*T Pray THEE, Go In Unto My Maw” . 


“BEHOLD JsAAG WaAs SporTING WITH REBEKAH His 
WIFE” 


“IT Have Two DAvuGHTERS WuicH HaAve Not 
KNOWN MEN” . 


“For SURELY I HAvE HirEp THEE WITH Tuy Son’s 
MANDRAKES”’ ; 


“THEIR Wives Took THEY CAPTIVE” . 
“He Lerr His GARMENT IN HER HAND AND FLED” 
“SHE SAID WHAT WILT THou GIVE ME?” . 


“Took His CoNCUBINE AND BrouGHT HER ForTH 
Unto THEM” . 


“FROM THE Roor HE SAw A WOMAN WASHING HER- 
SELF” iy Seek LE Ne th Pia: 


“CHERISHED THE KING AND MINISTERED TO HIM” . 


‘“Howseir He Woutp Not HEARKEN Unto HER 
VOICE” 


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“UNCOVERED His FEET AND LAID HER Down” . 
“THE Two Breasts ARE LIKE Two Younc Rogs’” 


“With OTHER THINGS FOR THE PURIFYING OF 
WOMEN” ‘ 


*Not WILLING TO MAKE HER A PuBLIG EXAMPLE” 
“BEHOLD ‘THOU SHALT BE DuMB AND Not SPEAK” 


“Tuts WoMAN Has Nort CEASED To Kiss My FEET” 


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THE BIBLE 
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THE REAL BIBLE 


BY 


RosBERT G. INGERSOLL 





“By this time the whole world should know that 
the real Bible has not yet been written, but is being 
written, and that it will never be finished until the 
race begins its downward march, or ceases to exist. 

“The real Bible is not the work of inspired men, 
nor prophets, nor apostles, nor evangelists, nor of 
Christ’s. Every man who finds a fact adds, as it were, 
a word to this great book. It is not attested by 
prophecy, by miracles or signs. It makes no appeal 
to faith, to ignorance, to credulity or fear. It has 
no punishment for unbelief, and no reward for 
hypocrisy. It appeals to man in the name of demon- 
stration. It has nothing to conceal. It has no fear 
of being read, of being contradicted, of being inves- 
tigated and understood. It does not pretend to be 
holy or sacred; it simply claims to be true. It chal- 
lenges the scrutiny of all, and implores every reader 
to verify every line for himself. It is incapable of 
being blasphemed. ‘This book appeals to all the sur- 
roundings of man. Each thing that exists testifies to 
its perfection. ‘The earth, with its heart of fire and 
crowns of snow; with its forests and plains, its rocks 
and seas; with its every wave and cloud; with its 
every leaf and bud and flower, confirm its every 
word, and the solemn stars, shining in the infinite 
abysses, are the eternal witnesses of its truth.” 


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INTRODUCTION 





“The duty of a philosopher is clear. He must take every 
pain to ascertain the truth; and, having arrived at a con- 
clusion, he should noise it abroad far and wide, utterly 
regardless of what opinions he shocks.” 

—Henry Thomas Buckle. 


In taking as my subject for this book the question 
of the morality, or rather the immorality of the 
Bible, I realize at once the importance and delicacy 
of the subject. This is true, because what is immoral 
in one age and time, may at some other time, be 
éonsidered moral, and what we to-day may consider 
moral and acceptable, may at some future date be 
condemned as being immoral. 

There is in reality no absolute standard by which 
we may judge; and in the final analysis our guide in 
moral affairs should be that which gives to the indi- 
vidual the greatest possible happiness, and which at 
the same time will inflict no harm upon another 
individual. Even under this rule there may be in- 
stances where a higher and more altruistic principle 
would be necessary to insure the best interest of the 
community and to society at large. 

Therefore, the subject that I have chosen for my 
book is as delicate as it is serious, as there is always 
the possibility of saying something that may be en- 
tirely at variance with the conceptions of some of us 
regarding morality and its phases. 

1 


2 THE BIBLE UNMASKED 


I think I can appropriately quote the poet Moore 
~ in his definition of morality, when he says: 


“I find the doctors and sages 

Have differed in all climes and ages, 
And two in fifty scarce agree 

On what is pure morality.” 


The utmost discretion must also be used in such 
a discussion so as to avoid any injustice to the 
individual to the preference of society, and with 
scrupulous integrity the same rule must be applied 
to society in its relationship to the individual. 
Science must formulate the principle of a moral 
guide. We must disregard all past conventions, ex- 
cept to learn from their shortcomings, so as better 
to avoid similar pitfalls in the future. We must start 
anew, so to speak, for the rules and guides which 
now govern our conduct have been proven false and 
utterly inadequate for the needs of modern existence. 

We are still using for our guide, rules which are 
as obsolete as a belief in the flatness of the earth. 

A new order of morality must be ushered in, and 
it must of necessity be just as revolutionary and just 
as beneficial to the human race as were the scientific 
discoveries of the eighteenth and nineteenth cen- 
turies, which upset all previous conventions and 
calculations and started mankind upon a career of 
unparalleled progress. 

We must begin the other way round, and instead 
of our acts being performed solely for divine appro- 
bation, we must do our utmost for the benefit of the 
individual, which in the last analysis is also for the 
best interest of society. It will be man’s relation to 
man that will become the holy thing. Humanity and 


INTRODUCTION 5 


not God will be our chief concern. Our aets will not 
be performed for the purpose of future rewards, but 
rather for present benefits. 

Again, the delicacy of my subject becomes appar- 
ent from the fact that certain words and expressions 
must be used that may shock the sensibilities of cer- 
tain persons. But this I promise, that any words I 
may use in this book which may offend or shock any 
one who reads them will not be words or expressions 
I have purposely selected to designate a character 
or to express a situation, but will be words and 
expressions which I have found in the stories as 
recorded in the Bible. 

Let me repeat: if there are words and expressions 
used which are unfit for refined conversation, these 
words and expressions will be taken from the Bible 
which contains the stories I have selected as being, 
in the light of our present knowledge and progress, 
immoral, offensive and obscene. 

And if you are not acquainted with the words, 
language, and expressions of the Bible, I ask you 
kindly to close this book; do not read it unless you 
want to learn the truth about the Bible. I am not 
concerned with the truth or falsity of the stories 
from which I shall quote, but with the fact that these 
stories are in the Bible and that the Bible is consid- 
ered holy and sacred—a divinely inspired book. 
Were it not for this fact my labor would be unneces- 
sary, and I would not engage myself in it. 

I am not writing this treatise as a member of any 
particular creed, for I do not belong to any. I am 
writing it as a member of the human family, with- 
out regard to race or religion, and for the benefit of 
all mankind. 


4 THE BIBLE UNMASKED 


The Bible has for many ages been considered as 
the Holy Word of an Ever-Existing God, and no one 
has been permitted to question its truth in any re- 
spect. It has ruled as the supreme authority in every 
line of thought; in every field of endeavor, and in 
every human relationship. At one time, to refuse to 
be bound by its precepts meant death by the most 
horrible means that perverted minds could inflict 
upon a human being. In fact, to doubt the divine 
origin of the Bible was the most flagrant of crimes. 

Erasmus declared that heresy was a greater crime 
than impurity of life. That Christianity cared more 
for blind faith than uprightness of living is attested 
only too well by the pages of history. And the charge 
that religion and morals are synonymous terms is 
either stupidity or deliberate fraud. By its very pre- 
cepts, by its expounders, and by its professors, re- 
ligion has been proven to be the very antithesis of 
morality. i 

The first great step in the emancipation of the 
minds of the people from the ignorance and super- 
stition of the Bible came about when Galileo put a 
crude telescope to the sky and removed our earth 
from the center of the universe, as it was supposed 
to be, to the tiny insignificant speck in a mighty 
realm of space, that it actually is. The great conflict 
between knowledge and superstition began when 
Astronomy was put upon a scientific basis. 

To state briefly this conflict, is to say that the 
Science of Astronomy has no use for the knowledge, 
if you can call it such, of the Bible. We all are ac- 
quainted with the fact that from the Bible the people 
became convinced that the earth was the center of 
the universe, and for centuries no one dared make 


INTRODUCTION 5 


an attempt to prove the contrary. Oh yes, there were 
some, but Bruno’s heroic statue in Rome bespeaks 
only too eloquently the price that was paid for match- 
ing scientific and philosophic deductions against 
bigotry and God’s Word. 

We know that from the Bible ignorant people 
were convinced that God was sitting in the clouds 
and for that reason they lifted their hands and raised 
their voices in appeals for help. Astronomy pointed 
a telescope to the spot where God was supposed to be 
and found no such character there. If upon the in- 
vention of the telescope God moved to a different 
abode, he left no trace of his former occupancy. 
Astronomers, using the most powerful telescopes, 
telescopes that can scan the universe for millions of 
miles, testify they can find no trace of such a being, 
and that God must be some crafty creature to have 
made his getaway under the circumstances. For there 
are stars within the domain of man’s exploration 
whose light-rays require thousands of years to reach 
us, and if God is beyond the region of these stars 
he is certainly useless to us, because in less time than 
would be required for him to come to our assistance 
the human race might be no more. 

But God for the moment is not our subject; 
neither is prayer, nor the Science of Astronomy. 
We are concerned for the moment with the fact only 
that the Science of Astronomy, which should find 
some benefit in the Bible, since it is supposed to 
deal with the region of space in which Astronomy is 
interested, rejects that book completely, by saying: 
the Bible may be perfectly satisfactory as a moral 
guide, but it contains nothing of value to Astronomy. 

The Geologists, the Naturalists, the Zoologists, the 


6 THE BIBLE UNMASKED 


Botanists, the Biologists, the Physicists, the Physiolo- 
gists and in fact all the Scientists are perfectly will 
ing that you use the Bible as a moral guide, so 
long as you do not insist that they accept it as a 
standard of truth in their respective spheres. ‘They 
all come to the same conclusion, that the Bible does 
not contain a solitary scientific truth. 

Let us now examine and discover for ourselves 
whether the moralist has any use for the Bible, a 
book that is not only supposed to contain all the 
knowledge of the world, but that has been held over 
the heads of the people and sacredly worshipped for 
so many hundreds of years. I will not dwell upon, 
nor go into the details of the gross immorality that 
the Bible has caused; but rather I will discuss those 
phases of morality which deal with the social or 
sexual relation of man to society, such as rape, 
adultery, licentiousness, unfaithfulness and things 
universally condemned as being opprobrious. The 
evidence from the Bible itself will destroy its value 
as a moral guide. 

It is a common experience to come in contact with 
persons who tell me that if the Bible has stood the 
test for so many years it is good enough for them. I 
reply that slavery stood the test as an existing insti- 
tution for a longer period than the Bible has been 
revered, and yet chattel slavery does not exist to-day. 
Even so great a mind as Aristotle said that without 
slavery civilization could not exist. And since the 
physical slave has been emancipated, let us break 
the spell of the Bible and its attendant enslaving 
superstition, and liberate completely the mind of 
man. Freedom of the mind is surely equal in impor- 
tance to freedom of the body. 


INTRODUCTION 7 


And as I am asked from time to time similar 
questions as to why the Bible still persists, I of course 
give different instances of long-established standards 
that are no longer followed by the progressive world. 
History records many “‘sacred’”’ books that were once 
held in awe and reverence, but which are now looked 
upon as ancient curiosities. ‘The Bible is but another 
of these “‘sacred’’ volumes and is unfortunately far 
inferior to most of them in moral precepts. 

The insane are no longer tortured. We now treat 
them as mentally diseased. Witchcraft, once so com- 
monly prevalent, is now known to have been re- 
ligious superstition carried to its ultimate end. Re- 
ligious mania triumphant! John Wesley spoke the 
truth when he said, “The giving up of witchcraft is, 
in effect, the giving up of the Bible.’’ At one time 
the belief was prevalent and religiously maintained 
that onions caused cancer; that beads could cure 
scarlet fever, and that to shave the upper lip was to 
impair your eyesight. 

For ages the adage “Spare the rod and spoil the 
child” prevailed in the treatment of children. ‘Tender 
tots were unmercifully beaten by cruel parents. The 
wide leather strap was an essential part of the house- 
hold. If there were no family skeleton in the closet, 
you would be sure to find the child-beating strap 
there. “If we did not beat the child and put ‘fear’ 
into him, how else were we to make him ‘good’ and 
have ‘respect for his elders’? was the argument that 
triumphantly maintained this brutal system. In the 
days gone by, and I am not so sure that they have 
passed, the religious-minded could not conceive of 
any other method of correction. To spare the rod 


8 THE BIBLE UNMASKED 


and spoil the child was a sacrilege and an unpardon- 
able act in the sight of God. 

Part and parcel with this method went the fear 
implanted in the imagination of the child by the 
weird and frightful tales of the “bogey man” and the 
terrifying ghosts. This fear implanted in the mind 
of a child is just as poisonous as the venom of a 
snake. ‘To-day, psychology has corrected this brutal 
and barbarous method in connection with the train- 
ing of children. Intelligence and its application were 
the solution, and no greater triumph has been 
achieved by science than has been accomplished in 
the realm of child training. And although there are 
many still tainted with the Biblical notion of physi- 
cal punishment in the treatment of children, no truly 
civilized man or woman to-day would use such a 
heinous method. 

And yet in the New York Times for August 22, 
1925, the Reverend R. M. Bradner, assistant min- 
ister, St. George’s Church, New York City, made a 
plea to go back to this barbarous custom in the treat- 
ment of children. 

And just as the child does not need something to 
put fear into him as a corrective, neither do adults 
need the “fear of something” to keep them good. 

Fear, “fear of God” or any other fear, is a nega- 
tive and destructive force no matter how it is ap- 
plied. Courage is the watchword and intelligence the 
key to proper conduct. In the larger realm of human 
misconduct, punishment as a corrective to fit the 
crime is an altogether different principle from fear 
as a deterrent with the subsequent ‘‘forgiveness”’ after 
the act without the slightest understanding of wrong- 
doing or of rectification. 


INTRODUCTION 9 


The knowledge of the right and the mental 
strength to follow that right is the ultimate end and 
goal of education. To commit your crime, “to con- 
fess your sins and be absolved of the deed,” may be 
a satisfactory religious doctrine, but it is inimical to 
justice and human welfare. 

I know a man who used to beat his child. The 
strap was used with much force and vigor without 
the slightest feeling of compunction. And when I 
told him he was committing a grave wrong in beat- 
ing his child he looked at me in blank amazement. 
I had actually astounded him. He was stunned and 
speechless. He thought that the beating of his child 
was as right and as essential as the rising and the 
setting of the sun and as natural as that night should 
follow day. His father beat him and no doubt his 
father was beaten by his paternal ancestor and so it 
was established beyond the peradventure of a doubt 
that the corporal punishment of children was not 
only the only possible method, but was a parent's 
inalienable and unforfeitable right. 

I analyzed his case and told him to make a “pal” 
and confidant of his boy. I told him he could accom- 


plish much more by kindness and with love in a: 
spirit of understanding than by any other method. | 


Although his face still wore that amazed and stunned 
look, he promised to try my suggestions; and now 
after a lapse of nearly three years he boasts of never 
having struck his child during that period and con- 
fesses he owes me a debt that he can never repay. 
And yet—and this is the humorous part—he still 
looks upon my “infidel” opinions as being something 
beyond the realm of understanding, despite the fact 
it was an “infidel” who brought the light of under- 


/ 


10 THE BIBLE UNMASKED 


standing to his “enlightened” Christian mind. His- 
tory proves that it has invariably been the infidels 
who have been the humanitarians, the torchbearers, 
the pathfinders not only of progress but also of 
human understanding, of love and of sympathy. And 
if Progress is the aim of mankind, if Liberty is its 
goal, and Freedom its destiny, then the Bible as a 
sacred book must go, religion as superstition must 
cease, and the church as an institution must be 
abandoned. 

Are not the words of Professor Garrett P. Serviss, 
worth quoting here? 


“The only real road to settled peace is that of science; 
politics will never hit it, nor dogmatic religion either. 
Science is, in its very nature, universal. It interests all 
civilized nations alike. It has no favorites, and no preferred 
views. Its aim is absolutely single, viz, the uncovering of 
the truth. Knowledge is power—not partial but complete 
power, which cannot make war upon itself. 

“Mankind has tried the other two roads to peace—the 
road of political jealousy and the road of religious bigotry 
—and found them both equally misleading. Perhaps it will 
now try the third, the road of scientific truth, the only 
road on which the passenger is not deceived—like a skittish 
horse with blinders. Science does not, ostrich-like, bury its 
bead amidst perils and difficulties. It tries to see everything 
exactly as everything is.” 


Abundant evidence and prison statistics are avail- 
able to prove the prevalence of the moral and ethical 
misdeeds of the religious elect. Reference to them ig 
constantly found in the daily papers. 

Let us, as a matter of comparison, assume that 
Freethinkers were guilty of the same crimes as re- 
ligious believers; the charge would be made that it 
was their “infidel’’ books, teachings and examples 


that were responsible for their criminal acts; and 
: | 


INTRODUCTION ar Mya aad 


there would be a hue and cry over the length and 
breadth of this land to suppress and destroy all 
“infidel” literature. We would never hear the end 
of the “direful influence” such teachings would have 
upon the minds of people. 

If we apply this rule to Freethinkers, let us use 
the same measurement to religious believers and de- 
termine whether or not their books, teachings and 
examples are responsible for their crimes. Let us be 
honest. Let us be fair. 

What would be said if a prominent Freethinker 
were to use the words that were so boldly and defiant- 
ly uttered by Father Phelan in the “Western Watch- 
man” of June 27, 1913: 


“Tell us we are Catholics first and Americans or English- 
men afterwards; of course we are. Tell us, in the conflict 
between the church and the civil government we take the 
side of the church; of course we do. Why, if the govern- 
ment of the United States were at war with the church, 
we would say tomorrow, To hell with the government of 
the United States; and if the church and all the govern- 
ments of the world were at war, we would say, To hell 
with all the governments of the world. Why is it that in 
this country, where we have only seven percent of the 
population, the Catholic church is so much feared? She 
is loved by all her children and feared by everybody. Why 
is it that the Pope has such tremendous power? Why, the 
Pope is the ruler of the world. All the emperors, all the 
kings, all the princes, all the presidents of the world, 
are as these altar boys of mine. The Pope is the ruler of 
the world.” * 


As I said before, no one can claim absolute law 
in the matter of morality, but there are some things 
repugnant to all of us and which will not be tolerated 
in the relationship of man to man. These repugnant 
acts are so self-evident that everywhere, in no matter 

* Quoted from Upton Sinclair’s “Profits of Religion,” page 119. 


12 THE BIBLE UNMASKED 


what strata of society they exist, they are met with 
condemnation and censure. 

The question of morals; the question of sex; the 
question of the relation of the individual to society, 
and of the relation of society to the individual, are 
all questions of such tremendous importance that 
each one, to be discussed properly, would require 
a book for itself. But this much we know: those who 
have the broadest and most liberal attitude upon 
these questions generally live the highest and most 
upright lives. And those who have set dogmatic rules 
and seek to impose them as guidance for others, aré 
often the ones who lead the most questionable lives. 

If it has taken so many centuries to convince the 
people of simple truths in the scientific realm, one 
can realize how difficult it will be to bring the 
people’s minds out of the mass of misinterpretation 
and ignorance that has so long befogged them in the 
sphere of morality, where the scientific base, as in 
many other fields, is not so apparent. 

To the Puritans, it was not only breaking a moral 
law, but also a disgrace to kiss one’s wife on Sunday. 
A breach was also established, for which a penalty 
was exacted, if one were to kiss even his child on 
this “sacred day.” To be seen on the streets on Sun- 
day, except to “walk reverently to and from Church,” 
was so flagrant a violation of the moral code that the 
perpetrator paid the penalty by a public ducking! 

‘The mockery of it all! It was immoral for any one 
to be seen upon the public streets on Sunday, except 
on his way to church, to listen to a preacher “ex- 
pounding” and “explaining” some of the incongrui- 
ties, stupidities and immoralities of the Bible! 

But this religious insanity did not exist only 


INTRODUCTION ak) 


among the Puritans. It is found wherever Biblical 
teaching takes precedence over reason and _intelli- 
gence. It is the inevitable consequence of permitting 
“instruments of God” and “divinely inspired men” 
to make our laws and govern our affairs. It reaches 
its highest form whenever this vile superstition rules 
the land, as was the case in the days of the Spanish 
Inquisition, 

In Scotland, where the Scotch Presbyterian long 
held sway, it was a sin for any one to hold market 
on Saturday or Monday because both days were near 
Sunday. It was also sinful to go from one town to an- 
other, however pressing the need. It was a sin to visit 
a friend, or water the garden, or to shave, or to walk 
in the meadows, or to sit in the doorway to enjoy 
the weather, or even to sleep on the “Lord’s Day.” 
Bathing, being pleasant and wholesome, was a par- 
ticularly grievous offense and therefore was pro- 
hibited on Sunday. In fact, it was doubtful whether 
public bathing was lawful for a Christian at any 
time. ‘To be clean was considered a sacrilege; and 
to enjoy one’s repast was proof of a sinful nature. 
But to continue to repeat these hallucinations would 
be to fill an entire volume. These fanatics went so 
far as to admonish the people, that on Sundays in 
particular they should never think of benefiting 
others; and on that day it was even sinful to save 
a vessel in distress; and that it was a proof of religion 
—for it was God’s will—to let the ship sink and the 
crew perish.* 

I suppose they received the inspiration for their 
acts from the sabbath of the Jews, who on Saturdays 


* Buckle, “History of Civilization in England,” vol. Ill, pages 
265 to 276. 


14 THE BIBLE UNMASKED 


in particular and on sacred days in general, are not 
“allowed” to perform labor of any kind. What a 
tragedy it is to be under such a fearful spell of 
superstition! 

To many people even to-day, itis highly immoral 
for a woman to expose her leg beyond a certain 
point. And only recently we read an account of a 
Catholic priest who refused to “bless” his congrega- 
tion because a woman, kneeling in front of him, wore 
a waist which, when she bent over for “blessing,” 
did not cover the shapeliness of her bosom. 

What right the priest had to look at the woman’s 
bosom so exposed I will not discuss. For the life of 
me, I cannot see what the unintentional exposure of 
a woman’s bosom, particularly to a priest, has to do 
with blessings from a direct messenger of God. And 
the New York Times of August 11, 1924, in a cable 
from Bergamo, Italy, quotes the Mgr. Marelli, Bishop 
of Bergamo, on women who “lewdly expose their 
nudity,” as saying, “Women must enter chuch de- 
cently dressed, with head and breast covered, with 
out décolleté and with arms covered. Their gowns 
must be sufficiently long and. without indecent 
transparencies.” 

_ Bishop Marelli has also ordered nuns in mon- 
asteries who conduct laundries to refuse to wash any 
articles of clothing which are “indicative of inde- 
cency.” 

If a priest or any one else has any objection to the 
form, dress or acts of any one as being immoral, 
what must we say when we examine the Bible in our 
search for a moral guide? 

If the Bible contained real knowledge, if it were 
a book that made an endeavor to uplift the world 


INTRODUCTION 15 


and bring us above the level from which man began 
his existence, we would revere its writers and keep its 
principles as our guide with a sacredness and devo- 
tion justly deserved. 

If the Bible contained scientific knowledge that 
the world is actually crying for to-day, but which the 
bigoted and superstitious are doing their utmost to 
retard, what a glorious difference this book would 
have made upon the civilization of man! 

If the Bible instructed man, or at least made an 
effort to enlighten him, in the intimate relations of 
life, which when understood and properly consum- 
mated, produce the highest and noblest in man, but 
when viciously indulged in, become the most de- 
graded and perverted practice, what a joy there would 
be in devoting our lives to the practice and dis- 
semination of its precepts and principles! 

How often do we look back over our path of life 
and bemoan our mistakes; and every one knows that 
the mistakes that most sharply penetrate our con- 
sciousness are the ones made in the sexual realm. 
We know that sorrows caused by the ignorance of the 
laws of sex, and we know also that this ignorance 
multiplies a hundredfold the misery found in the 
married state. We are also thoroughly familiar with 
the fact that this ignorance is the primary cause of 
marital unhappiness and eventually leads to the 
divorce court. 

It has been conservatively estimated that during 
the past twenty years there have been nearly two 
million divorces in the United States alone. What 
poignant disillusionment is suffered by the parties of 
a married union that causes their love to turn to 
bitterness and hatred and impels them to seek free- 


16 _ THE BIBLE UNMASKED 


dom from each other! What torment and misery do 
they suffer before they have the courage to permit 
the sneering public to gossip about their private 
lives! | 

Statistics are not always accurate. They do not 
always reveal the true conditions. It is invariably 
true that regardless of the number, percentage or 
proportion of unhappy couples that bring their cases 
to public light, there are a greater number that sup- 
press their feelings, bear their sorrow and live their 
lives in abject horror because they do not possess the 
courage to demand a public rectification of their mis- 
takes. It is knowledge, knowledge, KNOWLEDGE 
that the world needs, and.if the Bible contained that 
knowledge nine-tenths of the misery that is now suf- 
fered by the people would be unknown, and instead 
a relationship productive of some benefit and pleas- 
ure would be the result. Happiness would be ex- 
changed for misery and smiles and laughter would 
be the rule and not the exception. 

What must we say when books, the results of years 
of careful study and investigation, containing the 
sexual truth and enlightenment that are so sadly 
needed by the people, are suppressed, and the Bible 
is not only circulated freely, but actually forced upon 
the people by law! 

I could mention three books, which, were they 
issued with each marriage license, would obliterate 
ninety-five per cent of the now prevailing unhappi- 
ness, due to the ignorance of the laws of sex, and 
would usher in a new order and a new era of marital 
understanding and happiness. But it is my purpose 
here to tell you only about the Bible. And when you 
become fully acquainted with the Bible and what it 


INTRODUCTION 17 


contains you will no longer wonder why the intel- ) 
lectual world rejects it completely. 

It has become a common expression and axiom, 
that only those believe the Bible who have not read 
it. And when I say they believe it, I mean that they 
are under the impression that the book contains the 
most exalted and noblest rules by which life should 
be governed. But what a fearful mistake that is! ‘The 
Bible is the contrary in its moral guidance as it is in 
any other field of thought. 

We can forgive the Bible its mistakes in the scien- 
tific fields, but we cannot condone its coarseness and 
vulgarity in the moral sphere, where it is now being 
foisted upon us. Whipped and beaten by every other 
line of thought the Bible is now being proposed as 
the paragon of moral teachings. 

The question of religious liberty has been settled 
and nearly all the governments of the world have 
made provisions and protection for it. It behooves 
us, then, to tell the real truth about the Bible, and 
once and for all settle the bitter differences that have 
been the cause of so much dissension and strife 
throughout the world. As soon as the people become 
acquainted with the fact that the Bible is an un- 
worthy book, when that false halo of sanctity has 
been removed, one of the heaviest burdens will have 
been lifted from the minds of the civilized world, 
and resources amounting to wealth incalculable will 
be released for the common good. 

Therefore it is our duty to expose the Bible. And 
although there have been others who have devoted 
their lives and fortunes in enlightening the people, 
their efforts have been unable to accomplish all. We 
must continue to tell the truth about the Bible. We 


18 THE BIBLE UNMASKED 


must continue to enlighten the people. We must 
never fail to do our part. And if, after the true facts 
are known, there are some who still insist the Bible 
is good enough for them, they are welcome to it. 
They are entitled to their “faith in filth,” * and I 
for one will fight that they may always possess the 
right and liberty to be fully protected in their belief. 

The Bible is a collection of miscellaneous and 

disconnected stories that have been preserved, and 
their original purpose was no more to masquerade 
as being “inspired” than any of the lascivious stories 
of Balzac. 
_ The education of mankind cannot really begin 
until the minds of men have been uneducated from 
the great mass of superstition and falsehood that has 
been inculcated in them from the Bible. History 
proves the truth of Buckle’s statement that, “Every 
great reform which has been effected has consisted, 
not in doing something new, but in undoing some- 
thing old.” 

And how any enlightened country, particularly a 
republic, can tolerate the Bible in its governmental 
activities is a situation difficult to understand, un- 
less the officials in power are not acquainted with the 
history of progress and are utterly ignorant of the 
price of Liberty. 

Thomas Jefferson has truthfully said, “In every 
country and in every age the priest has been hostile 
to liberty; he is always in alliance with the despot, 


*In using the word “filth” in reference to the Biblical narra- 
tives, I wish it understood that its use is intended to reflect the 
same thought that would be expressed by the religious-minded in 
judging the literature of sex as found in books other than the 
Bible. 


INTRODUCTION 19 


abetting his abuses in return for protection to his 
own.” 

And who can deny the truth of Buckle’s state- 
ment: “A careful study of religious toleration will 
show that in every Christian country where it has 
been adopted, it has been forced upon the clergy by 
the authority of the secular classes.” 

The infamous doctrine of monarchy is not only 
upheld, but is supposed to carry divine right, by 
Biblical testimony. The greatest fight in the emanci- 
pation of the negro slave was to overcome the sanc- 
tion of this terrible institution by the numerous 
texts in the Bible which maintained that slavery was 
prescribed by God. It is common history that the 
slave-holder’s staunchest support, North and South, 
was that arm of the Bible known as the Christian 
Church. I want to avoid any discussion that does not 
directly touch upon the subject of this book and 
must therefore check myself upon any further points 
of this nature, leaving them for another opportunity. 
Indeed, volumes have been written upon this phase 
of Biblical influence. But let us get back to its moral 
side. 

In the Bible will be found the most degrading 
word, applicable to woman, in the language of the 
human race. Mind you! It is mentioned not in the 
sense that the life the word signifies should be 
avoided as abhorrent, but it is mentioned in con- 
nection with men and women of the Bible after 
whom fond parents consider it a great honor to 
name their sons and daughters. I am going to men- 
tion this word in the course of this book, as | am sure 
that if the people were acquainted with what the 


20 THE BIBLE UNMASKED 


Bible actually contains they would discard it com- 
pletely as being ‘utterly unfit for cultural reading. 

As a piece of fiction, the Bible ranks, when truth- 
fully weighed, far beneath the great entrancing 
stories of the French novelists. By comparison with 
the celebrated masterpieces of erotic composition, 
the Bible is lacking in that charm and delicacy of 
expression and is utterly void in its moral conclu- 
sion, which so distinguishes this kind of literature. 
Standards and appreciations are,'in a great measure, 
a matter of personal preference and opinion, and I 
will leave, therefore, after you have read this book, 
the question of the Bible’s worth to your own judg- 
ment. 

There have been many instances when Robert G. 
Ingersoll offered one hundred dollars in gold to any 
preacher who would read certain parts of the Bible 
to his congregation, but so far as I know no clergy- 
man ever came forward to claim the money. There 
is a saying to the effect that “what cannot be spoken, 
may be sung,” so in the course of this book I will 
mention some of those parts to you. 

As long as the Bible is permitted to be read in the 
home, and the government sanctions it by permitting 
it to be sent through the mail, I do not think I will 
trespass much upon indiscretion when I quote from 
its chapters. | 

I wish this borne in mind: it is not what I say 
about the stories in the Bible that makes them so 
offensive; it is the stories themselves, steeped in all 
the sordidness of vulgarity, that makes them so shock- 
ing and harmful. It is the example of the stories that 
we are concerned with. They lack the moral view- — 
point we want to instill and the power to elevate and 


INTRODUCTION 21 


uplift. It is what the Bible does not tell in its rela- 
tion to moraliy that is of so much importance. 

I sincerely trust that anyone who reads this book 
will never again abuse the word “Holy” in referring 
to the Bible. Never again should the word “good” 
be applied to the Bible, which has been found to be 
so distinctly bad and vulgar. As to making mention 
that it is divine, all I can say is: I have only sym- 
pathy for the deluded, the superstitious and the in- 
sane. I am in perfect accord with Havelock Ellis, 
who claims that were the treatment of the insane in 
early Biblical times on the same scientific plane that 
it is to-day, the Bible would never have been written. , 

It is a conspicuous fact that the Bible not only 
does not contain a moral guide, but it does not con- 
tain even the words “moral” and “morality.” 

Surely its pages, bespeak the reason why. The 
writers of the Bible had little conception of what 
was moral, or right; and as to the meaning and un- 
derstanding of morality they were pitifully ignorant. 
The writers of the Bible had slight concern for the 
principles of morality. They were more concerned 
with rape, murder, robbery, slavery, licentiousness, 
brutal ignorance and degrading superstition. 

Some may think, in the reading of this book, that 
I have picked out the so-called immoral parts of the 
Bible to lower its estimation in the minds of the 
people. 

Such a conclusion 1s an admission of the fact, and 
of the Bible’s own condemnation. 

You will be able to determine for yourself, by con- 
sulting the Bible, whether or not I am telling the 
truth. 

The first story from the Bible that contains sub- 


22 THE BIBLE UNMASKED 


ject matter for my book appears just at the begin- 
ning of Biblical history, after ““God” had destroyed 
the world and had made Noah the Commander-in- 
Chief of all living things. It is just after the success 
of the Flood that our first story begins, and let us 
see what a race of perfect, moral people God created, 
_ since the first lot was not satisfactory. 

It is regrettable that we have no record of the his- 
tory of the people God destroyed, as I believe their 
“wickedness” would have made a fine contrast to the 
“goodness” of those whom the Lord preserved. But 
this is pardonable, for the story of Noah, the Ark, 
and the Flood is now considered, even by high 
church dignitaries, to have been a monstrous “fish 
story.’ It will not be necessary to turn many pages 
to get to the stories of the Bible, which, by reading, 
will bring a blush of shame to your cheeks, despite 
the fact that they will be taken from the book that 
has so long been regarded and reverenced and legally 
protected as the “Holy Scriptures.” 7 


CHAPTER I 


ABRAM AND SARAI* 


Ae A aC RRR Teal BON al 

The most sacred relation of life is the devotion, 
the integrity, and the loyalty of a man and a woman. 
Without this relationship, without the mutual pledge 
and keeping of a sacred faith with each other, there 
would be nothing in life to warrant its puny exist- 
ence. Anything that tends to strengthen this tie of 
love, that makes for a more happy union and sacred 
trust, is a force of uplift, of advancement, of progress, 
and of happiness. Anything that undermines this re- 
lationship, that tends to break its bonds, that puts a 
commercial price upon its devotion is not only harm- 
ful, but belongs to the baser things of life which 
civilization abhors as a plague. For after all, when 
the sum total of life has been thoroughly analyzed, 
it is as Robert Burns would say: 


“To build a happy fire-side clime for weans and wife, 
Is the true pathos and sublime of human life.” 


For a man to betray a woman in the marital rela- 
tionship is a deed of grave deceit and for a woman 
to betray a man in this same relationship is one of 


* The Bible used as reference in this work is the King James 
version, published by the American Bible Society. “Its sole object,” 
says the printed statement of the society, “is to encourage the 
wider circulation of the Holy Scriptures without note or comment.” 
It also boasts of having issued over 158,000,000 volumes during its 
existence. 


23 


24 THE BIBLE UNMASKED 


the basest of acts. And yet, we sanction the separa- 
tion of a pair when their union is incompatible and 
makes their lives a burden instead of a source of 
happiness in this world of so much pain and sor- 
row. But if this sacred relationship is used by either 
party for personal gain and personal safety, or, to 
secure special favor or special dispensation, our con- 
demnation for such an act is only too well known, 

Still, in the Bible, there are related acts of such 
a character that are not only net condemned, but 
the parties thereto receive the blessing and bounti- 
fulness of God. 

We will proceed to relate a story of such a despic- 
able nature. 

I quote Genesis, Chapter 12, Verses 11-20. 


11 And it came to pass, when he was come near to enter 
into Egypt, that he said unto Sarai bis wife, Behold now, 
I know that thou art a fair woman to look upon: 

12 Therefore it shall come to pass, when the Egyptians 
shall see thee, that they shall say, This is his wife: and 
they will kill me, but they will save thee alive. 

13 Say, I pray thee, thou art my sister: that it may be 
well with me for thy sake; and my soul shall live because 
of thee. 

14 And it came to pass, that, when Abram was come 
into Egypt, the Egyptians beheld the woman that she was 
very fair. 

15 The princes also of Pharaoh saw her, and com- 
mended her before Pharaoh: and the woman was taken 
into Pharaoh’s house. 

16 And he ‘entreated Abram well for her sake: and 
he had sheep, and oxen, and he asses, and menservants, 
and maidservants, and she asses, and camels. 

17 And the Lorp plagued Pharaoh and his house with 
great plagues, because of Sarai, Abram’s wife. 

18 And Pharaoh called Abram, and said, What is this 
that thou hast done unto me? why didst thou not tell me 
that she was thy wife? 

19 Why saidst thou, She is my sister? so I might have 


ABRAM AND SARAI | 25 


taken her to me to wife: now therefore behold thy wife, 
take her, and go thy way. 

20 And Pharaoh commanded his men concerning him: 
and they sent him away, and his wife, and all that he had. 


Now in the character of Abram we have a man 
who has been extolled for centuries throughout the 
world as the product of the finest and best in life. 
Particularly one whose services in behalf of the Lord 
should be followed by every one. It was Abram, re- 
member, who received the Covenant from God. And 
his fame is similar to that of our own George Wash- 
ington, because he is considered the “Father of the 
Jewish People.” But let me ask: Would you under 
the pretext of saving yourself, force your wife whom 
you love, to commit an act of prostitution in order 
that you might secure safe passage in your travels 
from one country to another? 

Sarai’s desires and rights in the matter were of no 
concern, as long as Abram was sure of protection 
and free of molestation. We cannot take into consid- 
eration, in this narrative, the childish element of 
God in this transaction, unless we also make him a 
party to the deal; a deal in which a man’s wife is of 
so little value that he readily consented to have her 
submit to the embraces of other men in order that 
he himself might escape harm. 

There is no doubt that Sarai performed her part 
of the bargain with full value, as Pharaoh “entreated 
Abram well for her sake.” It seems in this pretty 
piece of business sagacity that our sympathies should 
be with Pharaoh, and our condemnation and con- 
tempt for Abram, the Lord notwithstanding to the 
contrary. Pharaoh distinctly tells Abram, after he 
has learned the truth, that if he had known that Sarai 


26 - THE BIBLE UNMASKED 


was Abram’s wife, he would not have committed his 
adulterous act. 

Pharaoh should be our model in this story instead 
of this gentleman whom we are pleased to call the 
“Father of the Jewish People.’ Is it from stories 
like this that our daughters are to receive their im- 
pressions and examples of virtue? 

Is this the story that the prospective wife is to have 
before her as an example when she marries the man 
of her choice; especially, if she is a devout believer 
in the holiness and sacredness of every word that the 
Bible contains? Must she picture to herself, when in 
such a circumstance as related above, that her hus- 
band will surrender her to the lust of a stranger so 
that he may remain unharmed and unhurt? Or, 
rather, should she select a man as her mate, who 
follows the example of one who will at all times and 
under all circumstances protect her first and defend 
himself afterwards—one who will lay down his life 
for her safety? ; 

Further comment upon this story, is, I believe, 
unnecessary as it speaks its own foul lesson better 
than anything else could. But we are not finished 
with this model pair of the Bible, and I must give 
you another glimpse of their code of morals. One 
would think that the above story would be sufficient 
to make any one couple notorious, but the Bible- 
makers thought additional information of their in- 
timate life would be elevating. 

And so I quote, Genesis, Chapter 16, Verses 1-2. 


Now Sarai, Abram’s wife, bare him no children: and she 
had a handmaid, an Egyptian, whose name was Hagar. 

2 And Sarai said unto Abram, Behold now, the Lorp 
hath restrained me from bearing: I pray thee, go in unto 


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ABRAM AND SARAI | 29 


my maid; it may be that I may obtain children by her. 
And Abram hearkened to the voice of Sarai. 


Rather a nice compromising situation; a particu- 
larly desirable one for a profligate husband; also a 
particularly liberal and obliging wife. Can you pic- 
ture the situation as related above? Sarai tells Abram, 
“I pray thee, go in unto my maid,” and the Bible 
assures us there was no hesitation on the part of 
Abram as he “hearkened to the voice of Sarai.” 

To-day the conditions seem to be the reverse. 
When a wife discovers that her husband is getting 
a bit too familiar with the maid, she generally con- 
sults her lawyer regarding a divorce, and quite a 
number of divorces have been granted where the 
maid has been mentioned as the corespondent. But 
there is more to follow and so we continue. 

Genesis, Chapter 16, Verses 3-5. 


3 And Sarai, Abram’s wife, took Hagar her maid the 
Egyptian, after Abram had dwelt ten years in the land of 
Canaan, and gave her to her husband Abram to be his 
wife. 

4 And he went in unto Hagar, and she conceived: and 
when she saw that she had conceived, her mistress was 
despised in her eyes. 

5 And Sarai said unto Abram, My wrong be upon thee: 
I have given my maid into thy bosom; and when she saw 
that she had conceived, I was despised in her eyes: the 
Lorp judge between me and thee. 


Certainly here is a situation where an appeal to 
the law seems the only solution. What jealousy arises 
in a woman’s breast under such circumstances I do 
not know; yet it does seem but natural that when a 
mistress forces her servant to co-habit with her hus- 
band, and when this cohabitation results in a preg- 
nancy, surely the servant is justified in demanding 


30 THE BIBLE UNMASKED 


that her mistress’s husband give her all the protection 
that a woman in her condition deserves. 

That Hagar should feel contempt for Sarai in the 
transaction I think is but natural. Well might any 
one feel contempt for such a woman, especially after 
she appeals to the Lord to judge between her and her 
husband. At first thought you might suppose that 
Sarai was laying a trap for Abram in order that she 
might secure a divorce from him, assuming that the 
same laws concerning divorce prevailed at that time 
as they now do in the State of New York, but that 
was not her purpose, as the following indicates: 

Genesis, Chapter 16, Verse 6. : 


6 But Abram said unto Sarai, Behold, thy maid is in thy 
hand; do to her as it pleaseth thee. And when Sarai dealt 
hardly with her, she fled from her face. 


Of all the relationships between a man and a 
woman the most contemptible is that when the man 
refuses to protect the woman who will soon be the 
mother of a child of which he is the father. Revolt- 
ing beyond expression is the character of a man, 
who, after performing the act that Abram did, and 
under the circumstances, should then put the blame 
and place the responsibility of his act upon his wife. 
True, we hold neither of them in high estimation, 
but under all such circumstances let us at least favor 
the weaker of the two. We have seen the character 
of Abram manifested in his relation with Pharaoh 
and quite naturally expect him to shirk his responsi- 
bility whenever he can. That he was an adept in 
“hiding behind a woman’s skirt” no one can dény. 
It has just occurred to me to inquire how many men 
to-day would stoop to the degradation that has so 


ABRAM AND SARAI 31 


far been related about this leading Patriarch of early 
Biblical times. Poor Hagar is banished from the 
house and her only refuge is the wilderness. The 
Lord steps in at this point, and let us see what his 
intercession brings to the poor woman. 

Genesis, Chapter 16, Verses 7-12. 


7 And the angel of the Lorn found her by a fountain 
of water in the wilderness, by the fountain in the way to 
Shur. 

8 And he said, Hagar, Sarai’s maid, whence camest 
thou? and whither wilt thou go? And she said, I flee from 
the face of my mistress Sarai. 

9 And the angel of the Lorp said unto her, Return 
to thy mistress, and submit thyself under her hands. 

10 And the angel of the Lorp said unto her, I will 
multiply thy seed exceedingly, that it shall not be num- 
bered for multitude. 

ll And the angel of the Lorp said unto her, Behold, 
thou art with child, and shalt bear a son, and shalt call 
his name Ishmael; because the Lorn hath heard thy 
affliction. . 

12 And he will be a wild man; his hand will be against 
every man, and every man’s hand against him: and he 
shall dwell in the presence of all his brethren. 


Enough from this chapter concerning the duplicity 
of Sarai and the culpability of Abram. What would 
We say to-day were such an example as theirs to be 
given to the world by our leading men and women? 
To-day we admire the very opposite of that which 
makes up the married life of this promiscuous couple. 

Once more in the life of Abram and Sarai does 
Abram permit Sarai to submit to the embrace of 
other men for compensation and to save his mis- 
erable self. It appears that he made a business of the 
scheme, and from reports, shared very profitably after 
each transaction. One quotation of such a degrading 
act, I think, is sufficient for us at this time; but for 


32 THE BIBLE UNMASKED 


the benefit of those who would like to become more 
fully acquainted with the life of this “Holy” pair, 
I advise them to read Genesis, Chapter 20. We all 
know what happened to Hagar for taking the “good 
advice” of the Lord and returning to her mistress. 
Both Sarai and Abram cast her out of the house and 
again into the wilderness with her child. Judging 
from this instance, the Lord’s advice is not a very 
good thing to follow. 

The blessing the Lord gave Hagar when his angel 
finds her in “‘her affliction’? and “with child” was 
not very comforting to her either, for verse 12 says 
her son “will be a wild man; and his hand will be 
against every man, and every man’s hand against 
him.” 

But on to the next story that bears a close rela- 
tionship and resemblance to this one. 





CHAPTER II 


Isaac, THE Son oF ABRAM, AND His WIFE REBEKAH 





“Like Father, like son’”—“a chip off the old block,” 
so to speak, seems to have been the case of Isaac, the 
son of Abram. Since the Lord so favored Abram for 
the life he led, it is no wonder that Isaac ‘‘followed 
his father’s footsteps.” For we find this gallant speci- 
men of the early Biblical Fathers ready to do the 
same degrading and despicable act with his “fair to 
look upon” wife, Rebekah, as his father Abram did 
to his mother, Sarai. He ran “true to form’ as the 
Saying goes. 

For proof I quote Genesis, Chapter 26, Verses 1-7. 


And there was a famine in the land, besides the first 
famine that was in the days of Abraham. And Isaac went 
unto Abimelech king of the Philistines unto Gerar. 

2 And the Lorp appeared unto him, and said, Go not 
down into Egypt: dwell in the land which I shall tell 
thee of. 

8 Sojourn in this land, and I will be with thee, and 
will bless thee: for unto thee, and unto thy seed, I will 
give all these countries, and I will perform the oath 
which I sware unto Abraham thy father; 

4 And I will make thy seed to multiply as the stars of 
heaven, and will give unto thy seed all these countries; 
and in thy seed shall all the nations of the earth be 
blessed: | 

5 Because that Abraham obeyed my voice, and kept my 
charge, my commandments, my statutes, and my laws. 

6 And Isaac dwelt in Gerar. 

7 And the men of the place asked him of his wife; 


33 


34 THE BIBLE UNMASKED 


and he said, She is my sister: for he feared to say, She 
is my wife; lest, said he, the men of the place should kill 
me for Rebekah; because she was fair to look upon. 


Besides Isaac’s inheriting his father’s tendencies 
and following in his footsteps, he also inherited his 
father’s ability to select pretty women. Rebekah was 
as “fair to look upon” as was Sarai, and it seems that 
both women were so fascinating that wherever they 
went other men coveted them. Isaac, as well as Abra- 
ham,* was ready and willing to prostitute his wife 
for protection to himself. 

Genesis, Chapter 26, Verses 8-11. 


8 And it came to pass, when he had been there a long 
time, that Abimelech king of the Philistines looked out 
at a window, and saw, and, behold, Isaac was sporting 
with Rebekah his wife. 

9 And Abimelech called Isaac, and said, Behold of a 
surety she is thy wife: and how saidst thou, She zs my 
sister? And Isaac said unto him, Because I said, Lest I die 
for her. . 

10 And Abimelech said, What is this thou hast done 
unto us? one of the people might lightly have lain with 
thy wife, and thou shouldest have brought guiltiness 
upon us. 

11 And Abimelech charged all his people, saying, He that 
toucheth this man or his wife shall surely be put to death. 


In Biblical times there was less occasion for the 
ingenuity of “peeping Toms.’’ Houses were not built 
as they are to-day. Provisions for privacy were some- 
what lacking. Windows and window shades were 
luxuries that were to be enjoyed at a much later and 
“Pagan” period. 

Despite the fact that Isaac “deceived” King Abi- 
melech as to the true relationship of Rebekah, the 
King nevertheless must have found it quite amusing 


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to watch Isaac sporting with her. Abimelech signifi- 
cantly remarks: “Of a surety she is thy wife.” What 
sport could a man and woman “play” so that another 
person can “for a surety” classify them as man and 
wife? The word “sporting” as used in this connection 
cannot fail of its intended meaning. 

What a fine situation does this pretty story present 
when put before an inquiring and inquisitive child! 
Fond parents, suppose you had taught your child to 
revere the Bible, and your child, being dutiful read 
it for “inspiration and guidance.” Suppose he chanced 
upon this delightful story, and being unable to grasp 
the subtle meaning of the word sporting as used in 
this connection, came to you for an explanation? 
What answer would you give your child? Would you, 
deliberately lie to him and say that they were kiss- 
ing each other or patting each other’s hands; or 
would you more properly caution your child against 
reading a book which contained a story with such 
an inference. Wouldn’t you consider a book that con- 
tained such a suggestive narrative utterly unfit for 
your child’s reading? 

Or is it that you yourselves are totally ignorant 
of what the Bible contains, and, like the rest of man- 
_ kind, accept it because it has been handed down from 
generation to generation? 

Any one who has the Bible in his home has a very 
questionable book in his household, and he should 
not be dismayed if any of his children follow the 
_ examples that are found therein. 

But back to the Biblical characters for a moment, 
_ and let us engage this moment in reflection. There 
_ has been a great misunderstanding about the Bible. 
Instead of admiring and exalting the characters we 


38 THE BIBLE UNMASKED 


are told to revere, we should admire and exalt the 
characters we are told were heathens. 

Is not in this story the character of Abimelech 
more sterling and elevating than that of Isaac? Does 
he not chide Isaac for deception when he discovers 
that Rebekah is his wife and not his sister? Does he 
not censure him for the great harm he might have 
brought upon her? Should we admire a man who is 
willing to sacrifice his wife to save himself and con- 
demn another who seeks to protect her? The ninth 
and tenth verses quoted in this story should be bla- 
zoned forth to all the land as an example of an 
unprincipled character in contrast to that of a man 
of sterling integrity. The severe reprimand given 
Isaac by Abimelech when he said: ““What zs this thou 
has done unto us? One of the people might lightly 
have lain with thy wife, and thou shouldest have 
brought guiltiness upon us,” is sufficient condemna- 
tion by Biblical testimony alone for his act. 

To the fair daughters of the land, I advise them 
before they take a man as a husband to make sure 
that he does not believe too literally in the morality 
of the Bible, and that his attitude towards woman 
be of a different kind than that of the character which 
the religious element of the community have ad- 
monished us to follow so implicitly. 

The preacher finds profit and interest in telling 
you about the little farce of Abraham offering this 
precious son, Isaac, as a sacrifice to the Lord, but 
they don’t tell you how this same son, whom the 
Lord so opportunely saved, was willing to offer his 
wife to the lust of another without the Lord even 
giving it a “second thought.” 

I wonder where the Lord was, while this interest- 


ISAAC AND HIS WIFE REBEKAH 39 


ing scene, which Abimelech observed, was. taking 
place. Was he also enjoying the sight of watching 
Isaac sporting with Rebekah? 

We will now proceed to the next divinely inspired 
story. In this story the very lowest ebb of moral 
degradation is reached. To think that a book held so 
sacred should contain such a narrative is almost be- 
yond comprehension. 

This story, taken from the book that is supposed 
to be our infallible guide, in all the relations of life, 
is really beneath contempt. But it is so necessary 
and essential that the world know exactly what the 
Bible contains that I will quote the vital parts of it 
‘to you. Comment upon this story will not be neces- 
sary, as.it is one of those narratives which tell in no 
uncertain terms their own story and worth. If this 
story were told with some degree of polish or merit, 
we might value it for its literary worth, but it is 
so miserable, both in its literary style and in its plot, 
that it is even unfit to dwell upon except to expose 
its degrading lesson. 





CHAPTER III 


INCEST 
OR 
Lot AND His DAUGHTERS 





That ministers and “messengers of the Lord” have 
always enjoyed privileges denied to others is a fact, 
despite the fact that this fact is a paradox. ‘That “holy 
men,’ men who know least about what they pretend 
to know, should take precedence over the rest of 
mankind is an incongruity. And it is because of two 
such “holy men” that a father, and incidentally a 
grand Patriarch of the Bible, offers his daughters 
upon the altar of lust. 

But the Bible can tell its own story best and so I 
quote Genesis, Chapter 19, Verses 1-7. 


And there came two angels to Sodom at even; and Lot 

sat in the gate of Sodom: and Lot seeing them rose up 
to meet them; and he bowed himself with his face toward 
the ground; 
‘2 And he said, Behold now, my lords, turn in, I pray 
you, into your servant’s house, and tarry all night, and 
wash your feet, and ye shall rise up early, and go on 
your ways. And they said, Nay; but we will abide in the 
street all night. 

3 And he pressed upon them greatly; and they turned 
in unto him, and entered into his house; and he made 
them a feast, and did bake unleavened bread, and they 
did eat. 

4 But before they lay down, the men of the city, even 
the men of Sodom, compassed the house round, both old 
and young, all the people from every quarter: 


40 








LOT AND HIS DAUGHTERS 43° 


5 And they called unto Lot, and said unto him, Where 
are the men which came into thee this night? bring them 
out unto us, that we may know them. 

6 And Lot went out at the door unto them, and shut 
the door after him, 

7 And said, I pray you, brethren, do not so wickedly. 


Being unable to satisfy the men of Sodom by per- 
suasion, and rather than surrender these two precious 
“angels” to them, Lot resorted to a method which 
very seldom fails with “unreasonable” men. When 
an appeal to their manhood is of no avail many 
women seek death rather than suffer the embrace of 
their attacker, and we admire women with such 
courage, but that is not according to Biblical stand- 
ard. This is the method the Bible advises us to 
pursue. 

Genesis, Chapter 19, Verse 8. 3 

8 Behold now, I have two daughters which have not 
known man; let me, I pray you, bring them out unto you, 
and do ye to them as is good in your eyes: only unto 


these men do nothing; for therefore came they under the 
shadow of my roof. ; 


An elevating situation is this! Here is a father will- 
ing to give his two virgin daughters to an angry mob 
of men to “do ye to them as is good in your eyes,” 
which simply means to rape them, provided they do 
not harm the two angels of the Lord. 

It is important for parents who are so concerned 
about the moral life of their children and whose 
interests they have so much at heart—especially their 
daughters—to consider well this story. If parents 
who are believers in the Bible are concerned about 
the places of amusement and companions of their 
children, they should consider this story when they 
admonish them to read the Bible for guidance. 


44 THE BIBLE UNMASKED 


~What father would follow the example of this 
“man of God” who, when the exigency of the cir- 
cumstances just. related arose, offered his daughters 
to be so sacrificed? I do not know what you think of. 
a father who would give his two virgin daughters 
to the lust of an angry mob of men to protect two 
angels of the Lord, but my love of liberty deters me 
from telling you what I think of him. 

‘The story continues in the Bible with God having 
saved Lot and his family and bringing destruction 
upon the people of Sodom and Gomorrah, for their 
“wickedness.’”’ As we are not concerned with that 
element of the Bible at the present time it is needless 
to dwell upon the puerility of the narrative chron- 
icling this event. But I do not think I will digress 
too far when I call your attention for a moment to 
the justice of God in saving and blessing a man of 
Lot's unprincipled character, after he had offered his _ 
two. daughters upon the altar of lust. 

After God had rained “fire and brimstone’”” upon 
the people of Sodom and Gomorrah and had de- 
stroyed all the inhabitants and “all that grew upon 
the ground,” we find Lot with his wife and two 
daughters safe beyond the limits of destruction. We 
are all acquainted with what happened to Lot’s wife 
because she desired to see what happened. I am sure 
we all would have done the same thing under the 
circumstances. It is a natural impulse, and one of 
the strongest of our nature. With only Lot and his 
two daughters left of all the inhabitants of Sodom 
and Gomorrah, whom you will remember God de- 
stroyed for their wickedness, let us follow closely the 
action of their lives and see what a beneficent ex- 


LOT AND HIS DAUGHTERS 45 


ample and legacy of morality they left the world. Let 
us also weigh in the balance God’s judgment in 
making this selection. We now come to the most im- 
portant phase of this story, and if you are ready to 
read the details of an incestuous union between 
father and daughter, read attentively what is to 
follow. 

Tam quoting from the Holy Bible, Genesis, Chap- 
ter 19, Verses 30-38. 


30 And Lot went up out of Zoar, and dwelt in the 
mountain, and his two daughters with him; for he feared 
to dwell in Zoar: and he dwelt in a cave, he and his two 
daughters. 

31 And the firstborn said unto the younger, Our 
father is old, and there is not a man in the earth to come 
in unto us after the manner of all the earth: 

32 Come, let us make our father drink wine, and we 
will lie with him, that we may preserve seed of our father. 

33 And they made their father drink wine that night: 
and the firstborn went in, and lay with her father; and 
he perceived not when she lay down, nor when she arose. 

34 And it came to pass on the morrow, that the first- 
born said unto the younger, Behold, I lay yesternight with 
my father: let us make*him drink wine this night also; 
and go thou in, and lie with him, that we may preserve 
seed of our father. 

35 And they made their father drink: wine that night 
also: and the younger arose, and lay with him; and he 
perceived not when she lay down, nor when she arose. 

36 Thus were both the daughters of Lot with child 
by their father. 

37 And the firstborn bare a son, and called his name 
Moab: the same is the father of the Moabites unto this day. 

38 And the younger, she also bare a son, and called 
his name Ben-ammi: the same is the father of the children 
of Ammon unto this day. 


My vocabulary fails me in trying to comment 
properly upon this story. Just think of it! A father 
committing the sexual act with his own daughters 


46 THE BIBLE UNMASKED 


and so drunk that “he perceived not when she lay 
down, nor when she arose!”’ 

Is it possible that people really grasp the signifi- 
cance of this story? Are they aware of its gross de- 
bauchery? Can the minute details of this story be 
read without bringing a blush of shame to the cheeks 
of the reader? 

Just a word to parents about this “Holy Book of 
God.’ What would you fathers and mothers say if 
your daughter should read the Bible and come and 
tell you, in detail, of this revolting episode? It is 
needless to ask what you would do if she brought 
home another book in which a story of this kind 
appeared. You would admonish her never to pollute 
her mind with such corrupting stories. If that would 
be your action with a book of any other title than 
that of “Holy Bible,” to what depths of superstition 
have you sunk that you are so blind to its degrading 
influence? 

Wake up, well-meaning parents, and become con- 
scious of the obscenity to be found in this unwhole- 
some book. A whole volume could be written about 
this story of Lot and his daughters, but at present 
we are only concerned with the act of incest. 

‘This story of Lot and his daughters does not even 
contain a moral. ‘The father to-day who is guilty of 
such an act is sent to prison. If he were so drunk 
that “he did not know when she lay down nor when 
she arose,’ it would be so much the worse for him. 

This story of the Bible is too revolting to dwell 
upon longer except once more to impress forcibly 
upon you the “high elevating moral standard of its 
pages.” I ask, is it possible for a person to read such 
a story, and then tell the innocent children of the 


LOT AND HIS DAUGHTERS a7 


race to read the Bible for moral inspiration and guid- 
ance? A story in which the very name of father is 
slandered, and where the pure blossom of woman- 
hood is pictured in this repulsive manner. 





CHAPTER IV 


Jacos, LEAH AND RACHEL 





Integrity and faithfulness are two virtues which we 
cherish above all others. Deception is abhorred, no 
matter in what condition, or by whom it is practised. 
But since Jacob is a Patriarch of the Bible and one 
of God’s favorites, deception when practised by him 
is excusable. Pardonable also is the prostitutional 
bickering between two wives when related in the 
Bible. Were such a scene to be found in any other 
book it would very properly be called vulgar and 
judged too coarse for cultural reading. 

The story goes that Jacob came unto the house of 
Laban, who had two daughters. Leah, tender eyed, 
was the elder; but Rachel, the younger, was beauti- 
ful and well favoured. But let the story be told as 
the Bible records it. 

I quote Genesis, Chapter 29, Verses 15-20. 

15 And Laban said unto Jacob, Because thou art my 
brother, shouldest thou therefore serve me for nought? 
tell me, what shall thy wages be? 

16 And Laban had two daughters: the name of the 
elder was Leah, and the name of the younger was Rachel. 

17 Leah was tender eyed; but Rachel was beautiful 
and well favoured. 

18 And Jacob loved Rachel; and said, I will serve thee 
seven years for Rachel thy younger daughter. 

19 And Laban said, It is better that I give her to thee, 


than that I should give her to another man: abide with 
me. 


48 


JACOB, LEAH AND RACHEL 49 


20 And Jacob served seven years for Rachel; and they 
seemed unto him but a few days, for the love he had to her. 


Now so much for the bargain. Jacob served seven 
years for the girl he loved. Surely such a servitude 
is well deserving of payment. Since there was no pre- 
tense made as to why Jacob wanted Rachel as his 
wife, I will quote it here. 

Genesis, Chapter 29, Verse 21. 


21 And Jacob said unto Laban, Give me my wife, for 
my days are fulfilled, that I may go in unto her. 


It is needless to mention here the almost irrepres- 
sible desire to embrace his wife that obsesses a man 
on his wedding night, particularly when he _ has 
waited seven years to win the object of his love. 
But since the Bible has led us so far into the story 
we will let it continue with the narrative: 

Genesis, Chapter 29, Verses 22-24. 


22 And Laban gathered together all the men of the 
place, and made a feast. 

23 And it came to pass in the evening, that he took 
Leah his daughter, and brought her to him; and he went 
in unto her. 

24 And Laban gave unto his daughter Leah Zilpah his 
maid for a handmaid. 


Since Leah and Rachel were not twins and since 
their descriptions, as Biblically described, were such 
as unhesitatingly to distinguish one from the other, 
Jacob must have been blinded by passion not to 
have seen that the daughter given him by Laban 
was not the one he had bargained for. Nevertheless, 
“he went in unto her,” and only discovered his mis- 
- take the following morning; no doubt when the light 
of day shone upon her. 


50 THE BIBLE UNMASKED 


But back to our story, and see what happens when 
Jacob discovers that the woman he lay with the 
night before was not the one for whom he had 
labored seven years and was to receive as his share 
of the bargain. His choice was Rachel, “the beauti- 
ful and well favoured.” The deception of Laban is 
not of interest to us at this time. Since it is Jacob’s 
concern we will let him speak for himself. 

Genesis, Chapter 29, Verse 25. 


25 And it came to pass that in the morning, behold, 
it was Leah: and he said to Laban, What ts this thou hast 
done unto me? did not I serve with thee for Rachel? 
wherefore then hast thou beguiled me? 


No one can deny the fact that Jacob was perfectly 
justified in his complaint. For a mere pittance of 
another seven years of labor Laban gives Jacob, after 
a week’s work as a bond of good faith, the daughter 
of his choice. But since the Bible can tell this detail 
of the matter better than I can, I will give way to it. 

Genesis, Chapter 29, Verses 26-30. 


26 And Laban said, It must not be so done in our coun- 
try, to give the younger before the firstborn. 

27 Fulfil her week, and we will give thee this also for 
the service which thou shalt serve with me yet seven 
other years. 

28 And Jacob did so, and fulfilled her week: and he 
gave him Rachel his daughter to wife also. 

29 And Laban gave to Rachel his daughter Bilhah his 
handmaid to be her maid. 

30 And he went in also unto Rachel, and he loved also 
Rachel more than Leah, and served with him yet seven 
other years. 


And now the Lord enters into this family affair, 
not to help the situation, as one would expect from 


JACOB, LEAH AND RACHEL 51 


an omniscient being, but to bring his curses with 
him. 
Genesis, Chapter 29, Verse 31.- 


31 And when the Lorp saw that Leah was hated, he 
opened her womb, but Rachel was barren. 


The fecundity of Leah, after the Lord “‘opened 
her womb,” is surely worth recording and it follows. 
Genesis, Chapter 29, Verses 32-35. 


32 And Leah conceived, and bare a son; and she called 
his name Reuben: for she said, Surely the Lorp hath 
looked upon my affliction; now therefore my husband 
will love me. 

33 And she conceived again, and bare a son; and said, 
Because the Lorp hath heard that I was hated, he hath 
therefore given me this son also; and she called his name 
Simeon. 

84 And she conceived again, and bare a son; and said, 
Now this time will my husband be joined unto me, 
because I have borne him three sons: therefore was his 
name called Levi. 

35 And she conceived again, and bare a son; and she 
said, Now will I praise the Lorn: therefore she called 
his name Judah; and left bearing. 


Unfortunately, because of Leah’s fecundity, Rachel 
becomes jealous of her sister and demands of Jacob 
that she, too, bear him a child. Jacob chides her for 
demanding of him that which he would be only too 
willing to give, but the fault lies with her. As fecund 
as was her sister so sterile was she. But a peculiar 
method is pursued by the Biblical female characters 
when they find themselves unable to bear children. 
This method prevailed in the household of Abram 
and Sarai and I see no reason why it should not be 
permissible in the polygamous household of Jacob, 
Leah and Rachel. 


52 THE BIBLE UNMASKED 
Genesis, Chapter 30, Verses 1-4. 


And when Rachel saw that she bare Jacob no children, 
Rachel envied her sister; and said unto Jacob, Give me 
children, or else I die. 

2 And Jacob’s anger was kindled against Rachel; and he 
said, Am I in God’s stead, who hath withheld from thee 
the fruit of the womb? 

3 And she said, Behold my maid Bilhah, go in unto her; 
and she shall bear upon my knees, that I may also 
have children by her. 

4 And she gave him Bilhah her handmaid to wife: and 
Jacob went in unto her. 


Like Abraham, Jacob lost no time in complying 
with the wishes of Rachel to “go in unto” Bilhah, 
her handmaid. What an accommodating arrange- 
ment must have prevailed for the Biblical men of 
old. No wonder we have agitations to go “Back to 
Methuselah.” 

But to record the progeny of Jacob we continue 
to quote. 

Genesis, Chapter 30, Verses 5-8. 


5 And Bilhah conceived, and bare Jacob a son. 

6 And Rachel said, God hath judged me, and hath 
also heard my voice, and hath given me a son: therefore 
called she his name Dan. 

7 And Bilhah Rachel’s maid conceived again, and bare 
Jacob a second son. 

8 And Rachel said, With great wrestlings have I 
wrestled with my sister, and I have prevailed: and she 
called his name Naphtali. 


That must have been a spectacular wrestling match 
between Leah and Rachel. But Leah was not to be 
outdone, and when she could no longer bear chil- 
dren, gives to Jacob her handmaid, Zilpah, to con- 
tinue the race in her desperation to overcome the 





FO — wi 


Ss Py 
NS MA DRAS 
“Mest cuapten 3? 
Vendgg 0 -\e 





JACOB, LEAH AND RACHEL 55 


comeliness of her sister. And of course Jacob “goes 
in unto” Zilpah. 
Genesis, Chapter 30, Verses 9-13. 
9 When Leah saw that she had left bearing, she took 
Zilpah her maid, and gave her Jacob to wife. 
10 And Zilpah Leah’s maid bare Jacob a son. 
11 And Leah said, A troop cometh: and she called 
his name Gad. 
12 And Zilpah Leah’s maid bare Jacob a second son, 
13 And Leah said, Happy am I, for the daughters will 
call me blessed: and she called his name Asher. 


In the 11th verse just. mentioned I believe there 
must be a mistake regarding the number of children 
Zilpah, Leah’s maid, bore at this time. To quote: 
“And Leah said, A troop cometh; and she called his 
name Gad.” Judging from the word “troop” I was 
led to believe that she was to bear twins or triplets, 
but again, I suppose I must confess my lack of spir- 
itual understanding. 

A situation which I believe quite unparalleled in 
the literature of the land and sufficient unto itself 
without further comment, follows. 

Genesis, Chapter 30, Verses 14-16. 

14 And Reuben went in the days of wheat harvest, 
and found mandrakes in the field, and brought them unto 
his mother Leah. Then Rachel said to Leah, Give me, 

I pray thee, of thy son’s mandrakes. 

15 And she said unto her, Js it a small matter that 
thou hast taken my husband? and wouldest thou take 
away my son’s mandrakes also? And Rachel said, Therefore 
he shall lie with thee tonight for thy son’s mandrakes. 

16 And Jacob came out of the field in the evening, and 
Leah went out to meet him, and said, Thou must come 


in unto me; for surely I have hired thee with my son’s 
mandrakes. And he lay with her that night. 


For a sister to bribe a sister with the sweat of her 
son’s labor for the privilege of sexual intercourse 


56 » THE BIBLE UNMASKED 


with her own husband is too coarse an act of prosti- 
tution for me to comment upon further. Can you 
find in any book other than the Bible such a despic- 
able bargaining? 

“And Rachel said, Therefore he shall le with 
thee to-night for thy son’s mandrakes. 

‘And Jacob came out of the field in the evening, 
and Leah went out to meet him, and said, Thou 
must come in unto me; for surely I have hired thee 
with my son’s mandrakes.” And the Bible does not 
hesitate to say that “he lay with her that night!” 

To dwell upon the degrading custom of polygamy 
as was practised in the early Biblical days is not ex- 
actly within the scope of this work, and for that 
reason I will leave unmentioned some of the re- 
corded instances of this condemned institution. 

I cannot understand how public men, men of learn- 
ang and experience, can insist that the Bible, which 
contains the stories quoted that shock even the 
vulgar-minded, should be our pre-eminent guide in 
all earthly affairs, and that it should not only be read 
by, but actually taught to the growing generation in 
search of high moral ethics. 





CHAPTER V 


THE RAPE OF DINAH 





Since the Biblical narrations thus far have con- 
tained stories of lust, incest, infidelity, and prostitu- 
tion surely a story of rape is not out of place and I 
therefore proceed to relate the story of the rape of 
Dinah, the daughter of Leah, who was the un- 
bargained-for and unwanted wife of Jacob, by young 
Shechem, the son of Hamor the Hivite. 

Rape is a delicate subject and should be delicately 
handled. Even in our Courts of law it is considered 
of such a nature that the general public is not per- 
mitted in the court room during its recital. What 
then must be said when such a story is found promi- 
nently related in the Bible, a book which is reveren- 
tially impressed upon our children as being “a divine 
revelation from God’’? Could a more obnoxious and 
offensive story than that of rape be put into the 
hands of the young? 

This story alone is sufficient to condemn the Bible 
as being unfit to inculcate mora] instruction in chil- 
dren. Since the story is found in the Bible and is 
not the result of my imagination, I will proceed 
with it. 

I quote Genesis, Chapter 34, Verses 1-2. 


And Dinah the daughter of Leah, which she bare unto 
Jacob, went out to see the daughters of the land. 


57 


58 THE BIBLE UNMASKED 


-2 And when Shechem the son of Hamor the Hivite, 
prince of the country, saw her, he took her, and lay 
with her, and defiled her. 


So much for the act of rape, and what followed I 
consider of equal importance and will proceed. 
Genesis, Chapter 34, Verse 3. 


3 And his soul clave unto Dinah the daughter of Jacob, 
and he loved the damsel and spake kindly unto the damsel. 


Surely here is a situation that deserves at least 
our respect. If a man, unable to control his passion 
towards the irresistible witchery of a girl, realizes 
his mistake and is willing to protect her not only 
with his name but also with his love, what should 
be our attitude towards him? Especially so, when the 
girl, the object of his passion and his love, willingly 
accedes to his proposal. A fair and just and equitable 
offer should be met with the acceptance it deserves. 

Genesis, Chapter 34, Verses 4-12. 


4 And Shechem spake unto his father Hamor, saying, 
Get me this damsel to wife. 

5 And Jacob heard that he had defiled Dinah his 
daughter: now his sons were with his cattle in the field: 
and Jacob held his peace until they were come. 

6 And Hamor the father of Shechem went out unto 
Jacob to commune with him. 

7 And the sons of Jacob came out of the field when 
they heard it: and the men were grieved, and they were 
very wroth, because he had wrought folly in Israel in lying 
with Jacob’s daughter; which thing ought not to be done. 

8 And Hamor communed with them, saying, The soul 
of my son Shechem longeth for your daughter: I pray 
you give her to him to wife. 

9 And make ye marriages with us, and give your 
daughters unto us, and take our daughters unto you. 

10 And ye shall dwell with us: and the land shall be 
before you; dwell and trade ye therein, and get you 
possessions therein. 


THE RAPE OF DINAH 59 


11 And Shechem said unto her father and unto her 
brethren, Let me find grace in your eyes, and what ye 
shall say unto me I will give. 

12 Ask me never so much dowry and gift, and I will 
give according as ye shall say unto me: but giye me the 
damsel to wife. 


Surely no man could plead his suit more earnestly 
nor with more sincerity than young Shechem; nor 
do more to atone for the act of his impetuous youth. 

What can a man more honorably offer than “Ask 
me never so much dowry and gift, and I will give 
according as ye shall say unto me’? He pleaded his 
cause with fervor, ardor, and honesty, and if Justice 
is blind as some say, and the scales faulty, he did not 
deserve the brutal retaliation which the sons of Jacob 
inflicted upon him, his family and his country. 

But we are getting a bit ahead of our story and 
must continue to quote the Scriptures. Now here is 
what Jacob and his sons demanded of Shechem and 
Hamor as reparation for his deed. 

Genesis, Chapter 34, Verses 13-18. 


13 And the sons of Jacob answered Shechem and Hamor 
his father deceitfully, and said, because he had defiled 
Dinah their sister: 

14 And they said unto them, We cannot do this thing, 
to give our sister to one that is uncircumcised; for that 
were a reproach unto us: 

15 But in this will we consent unto you: If ye will be 
as we be, that every male of you be circumcised; 

16 Then will we give our daughters unto you, and we 
will take your daughters to us, and we will dwell with 
you, and we will become one people. 

17 But if ye will not hearken unto us, to be circum- 
cised; then will we take our daughter, and we will be gone. 

18 And their words pleased Hamor and Shechem 
Hamor’s son. 


60 THE BIBLE UNMASKED 


Circumcision is the price demanded! Honor, Love 
and Protection are subordinate to the existence of 
a foreskin! The ritual of a creed is of more transcend- 
ent importance than anything else within the power 
of man to give! Think of it! More important than 
peace, friendliness and the happiness of not only a 
race but of the entire country. Anxious to keep his 
pledge of ‘never so much dowry and gift” to win 
the object of his love and make amends for his mis- 
deed young Shechem complied immediately with 
their demand as the following testifies. 

Genesis, Chapter 34, Verse 19. 


19 And the young man deferred not to do the thing, 
because he had delight in Jacob’s daughter: and he was 
more honourable than all the house of his father. 


That he was more honorable than all the house 
of his father is quite true according to the following 
testimony: 

Genesis, Chapter 34, Verses 20-24. 


20 And Hamor and Shechem his son came unto the 
gate of their city, and communed with the men of their 
city, saying, 

21 These men are peaceable with us; therefore let 
them dwell in the land, and trade therein; for the land, 
behold, i is large enough for them; let us take their 
daughters to us for wives, and let us give them our 
daughters. 

22 Only herein will the men consent unto us for to 
dwell with us, to be one people, if every male among 
us be circumcised, as they are circumcised. 

23 Shall not their cattle and their substance and every 
beast of theirs be ours? only let us consent unto them, 
and they will dwell with us. 

24 And unto Hamor and unto Shechem his son heark- 
ened all that went out of the gate of his city; and every 
male was circumcised, all that went out of the gate of 
his city. 






Pre 
GENESIS py 
RSES- 

ve 





"39 





THE RAPE OF DINAH 63 


Is there recorded in all history a more honorable 
compliance with the demands of another than that 
just quoted of the House of Hamor? But this was 
not enough and did not satisfy the savage cravings 
of Jacob’s sons, and if you read carefully of what 
went before you would have pondered over verse 13, 
of this chapter. 

Let me repeat it for your benefit: “And the sons 
of Jacob answered Shechem and his father deceit- 
fully.” 

And now follows the most diabolical crime ever 
perpetrated upon an innocent people, particularly 
when done in the name of Peace. I call the attention 
of those ardent peace lovers who use the Bible in 
their deliberations to this passage. As you probably 
are not acquainted with the deviltry of the Biblical 
characters or with what cunning savageness they can 
inflict punishment, I will quote it verbatim to you. 

Genesis, Chapter 34, Verses 25-29. 


25 And it came to pass on the third day, when they 
were sore, that two of the sons of Jacob, Simeon and 
Levi, Dinah’s brethren, took each man his sword, and 
came upon the city boldly, and slew all the males. 

26 And they slew Hamor and Shechem his son with the 
edge of the sword, and took Dinah out of Shechem’s house, 
and went out. 

27 The sons of Jacob came upon the slain, and spoiled 
the city, because they had defiled their sister. 

28 They took their sheep, and their oxen, and their 
asses, and that which was in the city, and that which was 
in the field, 

29 And all their wealth, and all their little ones, and 
their wives took they captive, and spoiled even all that 
was in the house. 


And this is a sample of Biblican ethics, Biblical 
morals, Biblical justice! 


64 THE BIBLE UNMASKED 


Well might Jacob say that this deed makes him 
stink among the inhabitants of the land. Since this 
is a Biblical expression, let me quote it. 

Genesis, Chapter 34, Verses 30-31. 


30 And Jacob said to Simeon and Levi, Ye have troubled 
me to make me to stink among the inhabitants of the 
land, among the Canaanites and the Perizzites: and 1 
being few in number, they shall gather themselves together 
against me, and slay me; and I shall be destroyed, I and 
my house. 

31 And they said, Should he deal with our sister as 
with a harlot? 


A pitiable justification cannot condone this foul 
deed. Its stench pollutes the entire volume and not 
only nauseates the reader but contaminates the very 
pages upon which it is written. All ye Ministers, 
Priests and Rabbis, what say ye of this vicious story 
and the vicious book in which it is printed? Are ye 
stunned into speechlessness by its atrociousness? 





CHAPTER VI 


JosEPH AND PoTIPHAR’S WIFE 





The story of Joseph is familiar to us; that is, he 
being Jacob’s favorite son, his father made him a 
coat of many colors; and how his brothers being 
jealous, put him into a pit to starve to death. But 
for fear that their crime would be detected, they 
decided instead to sell him to the Egyptians. After 
the consummation of this business transaction and 
with full satisfaction of their revenge, his brothers 
sought a plausible explanation to Jacob for the dis- 
appearance of his favorite child. Their explanation 
was “clever,” to say the least. They took Joseph’s 
famous coat of many colors, which his father had 
given him, and killing a tender goat, smeared it with 
the blood of the animal. This blood-smeared coat 
they took to their father and told him that Joseph 
was killed, and of course Jacob believed it. And this, 
despite the fact that Jacob was on intimate terms 
with God. It appears that God did not want to tell 
him the truth of the matter. He evidently wanted, 
as the English would say, to spoof him. 

That Joseph’s brothers sold him at a bargain price 
can be imagined, as he was quickly resold into bond- 
age and we find him in the possession of a man by 
the name of Potiphar. What transpires during Jo- 
seph’s servitude in the household of Potiphar par- 
ticularly concerns us in the story of this famous 
Biblical character. 

65 


66 THE BIBLE UNMASKED 


1 will not make much comment upon the story, 
nor the plot, nor the characters mentioned, but will 
record it for the purpose of showing that it contains 
a bit of “snappy” fiction, and advise those who pur- 
chase magazines containing such stories, and wha 
relish the lascivious, to skip next month’s issue and 
purchase instead a copy of the Bible. | 

I quote Genesis, Chapter 39, Verses 1-6. 


And Joseph was brought down to Egypt; and Potiphar, 
an officer of Pharaoh, captain of the guard, an Egyptian, 
bought him of the hands of the Ishmaelites, which had 
brought him down thither. 

2 And the Lorp was with Joseph, and he was a prosper- 

‘ ous man; and he was in the house of his master the 
Egyptian. 

3 And his master saw that the Lorp was with him, 
and that the Lorp made all that he did to prosper in 
his hand. 

4 And Joseph found grace in his sight, and he served 
him: and he made him overseer over his house, and all 
that he had he put into his hand. 

5 And it came to pass from the time that he had made 
him overseer in his house, and over all that he had, that 
the Lorp blessed the Egyptian’s house for Joseph’s sake; 
and the blessing of the Lorp was upon all that he had in 
the house, and in the field. 

6 And he left all that he had in Joseph’s hand; and he 
knew not aught he had, save the bread which he did eat. 
And Joseph was a goodly person, and well favoured. 


If the Lord “blessed the Egyptian’s (Potiphar’s) 
house for Joseph’s sake, and the blessing of the Lord 
was upon all that he had in the house, and in the 
field,’ where were the Lord’s “blessings” when the 
following téte-a-téte took place? 

Genesis, Chapter 39, Verse 7. 

7 And it came to pass after these things, that his 


master’s wife cast her eyes upon Joseph; and she said, 
Lie with me. 








JOSEPH AND POTIPHAR’S WIFE 69 


What a compromising situation that must have 
been! But on with this thrilling adventure. 
Genesis, Chapter 39, Verses 8-9. 


8 But he refused, and said unto his master’s wife, Be- 
hold, my master wotteth not what is with me in the house, 
and he hath committed all that he hath to my hand; 

9 There is none greater in this house than I; neither 
hath he kept back any thing from me but thee, because 
thou art his wife; how then can I do this great wicked- 
ness, and sin against God? 


Admirable, young man, admirable. Would that all 
men were like you. Just think, if every man were a 
“Joseph,” there would be absolutely no divorces 
granted, at least in the State of New York, where 
adultery is the only legal grounds for divorce. But 
the fair lady was too fascinated with our young hero 
and persisted in her seduction, as we gather from the 
following. 

Genesis, Chapter 39, Verse 10. 


10 And it came to pass, as she spake to Joseph day 
by day, that he hearkened not unto her, to lie by her, or 
to be with her. 


What a great moral hazard did this young man 
experience day after day. It seems an almost irresist- 
ible temptation to hear the subdued tones and feel 
the warm breath of a passionate woman tremulously 
crying, “Lie with me! Lie with me! Lie with me! 
But ah! The plot thickens and the dramatic climax 
is almost at hand. 

Genesis, Chapter 39, Verses 11-12. 


11 And it came to pass about this time, that Joseph 
went into the house to do his business; and there was 
none of the men of the house there within. 

12 And she caught him by his garment, saying, Lie 


70 THE BIBLE UNMASKED 


with me: and he left his garment in her hand, and fled, 
and got him out. 


Mrs. Potiphar, unable to satisfy her passionate 
longing with the object of her desire, now seeks to 
protect herself, in this embarrassing situation, with 
an explanation to her husband of the affair in the 
following manner. 

Genesis, Chapter 39, Verses 13-16. 


13 And it came to pass, when she saw that he had 
left his garment in her hand, and was fled forth, 

14 That she called unto the men of her house, and 
spake unto them, saying, See, he hath brought in a 
Hebrew unto us to mock us; he came in unto me to lie 
with me, and I cried with a loud voice: 

15 And it came to pass, when he heard that I lifted 
up my voice and cried, that he left his garment with 
me, and fled, and got him out. 

16 And she laid up his garment by her, until his lord 
came home. 


This story has the eternal triangle for its plot, 
and those who seek narrations where the marriage 
tie is violated cannot get a more delicious morsel of 
scandal than this one. ‘There are many points in this 
story of Joseph and Potiphar’s wife that we could 
dwell upon at length; especially of Joseph running 
out of the house, after leaving his garment in the 
hands of Mrs. Potiphar, and what a fine sight he 
must have been after such a passionate encounter! 

And again, there is the awkward position of Mrs. 
Potiphar standing in all her loveliness, holding Jo- 
seph’s garment without Joseph! The balance of the 
story merely relates that Potiphar believed Mrs. Poti- 
phar’s version of the story and sent our hero to jail. 
All this happened, mind you, under the benediction 
of God as stated in the fifth verse of this chapter. 


JOSEPH AND POTIPHAR'S WIFE 71 


Let me refresh your memory with it. “The Lord 
blessed the Egyptian’s house for Joseph’s sake; and 
the blessing of the Lord was upon all that he had 
in the house and in the field.” If the blessing of 
the Lord produced the results we have just recounted, 
his blessing would seem to be of questionable value. 

But whatever the taste of those seeking this kind 
of amusement in the reading they select, I wonder 
if you would give such a story to your son and daugh- 
ter to draw their moral inspiration from? You fond 
Parents, who so sacredly fondle the Bible, do you 
ever stop to think of the probability of your son or 
daughter reading this story in his or her study of it? 
Particularly would the story of Joseph be read be- 
cause the name of Joseph has become celebrated in 
Biblical history. 





CHAPTER VII 


JupAH AND His DAUGHTER-IN-LAW ‘TAMAR 





In my introduction to this book, I warned those 
who felt that if their sensibilities might be shocked 
by anything that would be said in the discussion of 
my subject, not to read this book; and if in the cita- 
tion of the story to follow you are brought face to 
face with an obnoxious situation you cannot blame 
me for the sickening disgust you will feel at the con- 
clusion of this narrative. 

It is not my purpose to bring your attention to 
these immoral stories of the Bible because they are 
vulgar, but for the purpose of bringing your atten- 
tion to what an abomination it is to insist that our 
children read the Bible in order to get a proper 
understanding of life. My deep concern is to relate 
the licentious acts of the celebrated characters of this 
infamous book and bring them parallel to, and into 
comparison with, our present standard for the same 
relationship. | 

I quote Genesis, Chapter 38, Verses 1-5. 

And it came to pass at that time, that Judah went down 
from his brethren, and turned in to a certain Adullamite, 
whose name was Hirah. 

2 And Judah saw there a daughter of a certain Canaan- 
ite, whose name was Shuah; and he took her, and went in 
unto her. 


3 And she conceived, and bare a son; and he called 
his name Er. 


72 


JUDAH AND TAMAR. 73 


4 And she conceived again, and bare a son; and she 
called his name Onan. 

5 And she yet again conceived, and bare a son; and 
called his name Shelah: and he was at Chezib, when she 
bare him. 


I do not think it out of place to make mention of 
the fact that the method and mode of expression 
used in the Bible to denote the marital relationship 
and the subsequent birth of a child, is in itself an 
indelicacy that deserves our condemnation. Would 
it not have been better to say: “And Judah saw there 
a daughter of a certain Canaanite, whose name was 
Shuah, and he married her and their first child was 
called Er, and the second Onan and the third She- 
lah’? 

Wouldn’t such a description be more conducive 
to refinement and moral betterment than the expres- 
sion that “he went in unto her, and she conceived’? 
Instead of the Bible’s avoiding those expressions that 
are inelegant, particular pains were taken to use 
them and use them pronouncedly. 

Genesis, Chapter 38, Verses 6-7. 

6 And Judah took a wife for Er his firstborn, whose 
name was Tamar. 


7 And Er, Judah’s firstborn, was wicked in the sight 
of the Lorp; and the Lorp slew him. 


As I am one of the poor unfortunates who cannot 
understand God’s ways, I am unable to perceive why 
he killed Er. It may be because the young man loved 
his wife and honored her and sought to protect her, 
and as this might possibly interfere with “God's 
plan” it was necessary to kill him. Who knows? 

But let us continue, and possibly in the following 
verses we may obtain a glimpse of the reason why 


74 THE BIBLE UNMASKED 


God judged Er wicked and killed him. Was it for 

the reason that he did not want to raise a large 

family? ; u 
Genesis, Chapter 38, Verses 8-10. 


8 And Judah said unto Onan, Go in unto thy brother’s 
wife, and marry her, and raise up seed to thy brother. 
Otc fs = 2 = z : - . 


10 And the thing which he did displeased the Lorp 
wherefore he slew him also. 


I must refrain from quoting verse 9 of this chap- 
ter because, in my opinion, it violates statute 211. of 
the United States Criminal Code, which says in part: 

“Every obscene, lewd or lascivious and every filthy 
book, pamphlet, picture, paper, letter, writing, print, 
or publication of any indecent character, .......... 
designated, adapted or intended for preventing con- 


COULIOH Meh aidic wir’ or described in a manner calcu- 
lated to lead another to use or apply it for preventing 
CONCEDUON 2. ti sist eer. and every written or printed 


card, letter, circular, book, pamphlet, advertisement 
or notice of any kind giving information, directly or 
TRTADY 0d he? aie ARE RAR or how or by what means 
conception may be prevented; and every description 
calculated to induce or incite a person to so use or 
apply, is hereby declared to be non-mailable matter, 
and shall not be conveyed in the mails or delivered 
from any Post Office or by any letter carrier 


>? 


However strange it may seem there is in the Holy 
Bible a verse, which appears to me, to come within 
the very scope and body of the prohibition of the 


JUDAH AND TAMAR 75 


law just quoted; but no one seems to have requested 
the exclusion of the Holy Bible from the privilege 
of the United States mails, or is it possible that no 
one knew of this passage in the pages of the Holy 
Scriptures? 

If the Bible containing this information is per- 
mitted the use of the mails what objection can be 
found to the dissemination of scientific information 
of the prevention of conception as advocated by 
Margaret Sanger and other Birth Control advocates? 

But as this is but a side incident to this narrative, 
let us continue the main story. 

Genesis, Chapter 38, Verse 11. 

11 Then said Judah to Tamar his daughter in law, 
Remain a widow at thy father’s house, till Shelah my son 
be grown: for he said, Lest peradventure he die also as his 


brethren did. And Tamar went and dwelt in her father’s 
house. 


For what is to follow I invite your serious atten- 
tion. 
Genesis, Chapter 38, Verses 12-14. 


12 And in process of time the daughter of Shuah, Judah’s 
wife died; and Judah was comforted, and went up unto 
his sheepshearers to Timnath, he and his friend Hirah 
the Adullamite. 

13 And it was told Tamar, saying, Behold thy father 
in law goeth up to Timnath to shear his sheep. 

14 And she put her widow’s garments off from her, and 
covered her with a vail, and wrapped herself, and sat in an 
open place, which is by the way to Timnath; for she saw 
that Shelah was grown, and she was not given unto him 
to wife. 


According to the promise of Judah, ‘Tamar was to 
have as a husband, Shelah, his youngest son, when 
he grew to manhood. The reason why this promise 


76 THE BIBLE UNMASKED 


was not fulfilled may be due to the fact that in the 
meantime Judah’s wife had died and ‘Tamar must 
be left free for the act that is to follow, although I 
do not think being married to his son would have 
been a barrier to the unscrupulous Judah, in his 
passionate quest for concupiscence. 

Genesis, Chapter 38, Verses 15-16. 


15 When Judah saw her, he thought her to be a harlot; 
because she had covered her face. 

16 And he turned unto her by the way, and said, Go 
to, I pray thee, let me come in unto thee; (for he. knew 
not that she was his daughter in law:) and she said, 
What wilt thou give me, that thou mayest come in unto 
me? 


Certainly a prostitutional bargaining between 
father-in-law and daughter-in-law is not out of place 
in the Bible and we will proceed further with it to 
the culmination which naturally and inevitably fol- 
lows. But let us for the continuity of the scene repeat 
the above dialogue. “Go to, I pray thee, let me come 
in unto thee.’ And she said, “What wilt thou give 
me, that thou mayest come in unto me?’ 

Genesis, Chapter 38, Verses 17-18. 


17 And he said, I will send thee a kid from the flock. 
And she said, Wilt thou give me a pledge, till thou send i? 

18 And he said, What pledge shall I give thee? And 
she said, Thy signet, and thy bracelets, and thy staff 
that is in thine hand. And he gave it her, and came in unto 
her, and she conceived by him. 


Surely this is a unique story and possesses many 
distinct features which are not generally incorporated 
in “snappy stories.” But as there is more to it, I will 
continue to quote. 


SS yng Ny Hi 
y ih : 


jh a 
NG Witte 
A 


A c is 


) . ) 
Wa if veg 


a 
ESL; ER 
BIEN tiiios shi 





> : 
aay ehin 
SU LYNGRN RA gg 
< Mery 7 
Lae Aye Po 
thd os 
Fou 


ii 


a 
7 


* 
} 





: 
: 


JUDAH AND TAMAR 
Genesis, Chapter 38, Verses 19-23. 


19 And she arose,-and went away, and laid by her vail 
from her, and put on the garments of her widowhood. 

20 And Judah sent the kid by the hand of his friend 
the Adullamite, to receive his pledge from the woman’s 
hand: but he found her not. 

21 ‘Then he asked the men of that place, saying, Where 
is the harlot, that was openly by the way side? And they 
said, There was no harlot in this place. 

22 And he returned to Judah, and said, I cannot find 
her; and also the men of the place said, that there was ne 
harlot in this place. 

23 And Judah said, Let her take it to her, lest we be 
shamed: behold, I sent this kid, and thou hast not found 
her. 


79 


Judah is fearful that he be “shamed’’ unless the 


Genesis, Chapter 38, Verse 24. 


24 And it came to pass about three months after, that 
it was told Judah, saying, Tamar thy daughter in law 
hath played the harlot; and also, behold, she is with 
child by whoredom. And Judah said, Bring her forth, and 
let her be burnt. 


harlot be found and she return to him his pledge 
that she demanded of him for the fulfillment of the 
promise to send her a token for the privilege accorded 
him “to come in unto her.” What an embarrassment 
this must have been to this leading citizen of that 
time. Actually “caught with the goods” in his illicit 
sexual relationship. Just think what would have been 
heaped upon him had the ‘“‘newspapers” gotten hold 
of this bit of scandal and exposed him and held him 
up to scorn and ridicule before all the people? 


If Tamar is with child by whoredom, then Judah, 


this patriarch and one of the leading Biblical char- 
acters, and ancestor of Jesus Christ, is the father of 


the child in embryo. But let us go a little further in 


: 


BO THE BIBLE UNMASKED 


the analysis of this Man of God. In the preceding 
verses we noted that Judah was exceedingly anxious 
about his reputation and felt gravely concerned when 
he failed to receive back his pledge which he had 
given for the consummation of his sexual entertain- 
ment. But when he is informed that Tamar, his 
daughter-in-law, “is with child by whoredom” he 
shouts: “Bring her forth and let her be burnt!” Since 
Judah requests Tamar be brought forth we will 
comply with his wishes. 
Genesis, Chapter 38, Verse 25. 


25 When she was brought forth, she sent to her father 
in law, saying, By the man, whose these are, am I with 
child: and she said, Discern, I pray thee, whose are these, 
the signet and bracelets, and staff. 


His “‘righteous indignation” quickly vanishes when 
she presents him with proof of his fornication. “Bring 
her forth and let her be burnt” does not apply when 
the evidence presented is “By the man whose these 
are am I with child”! 

Genesis, Chapter 38, Verse 26. 

26 And Judah acknowledged them, and said, She hath 


been more righteous than I; because that I gave her not 
to Shelah my son. And he knew her again no more. 


‘That ‘Tamar was not burnt because she was “‘with 
child by whoredom” was for the simple reason that 
Judah was both her accomplice and judge. If Judah 
had not been caught in this crime by actual evidence, 
he would have made Tamar pay the penalty of 
death by burning, when he was the culprit respon- 
sible for her condition and equally guilty as a par- 
ticipator. 

As a final act of restitution Judah “knew her 


JUDAH AND ‘TAMAR 81 


(Tamar) no more.” The birth of one child by whore- 
dom is always an event, but, and I might use a Bibli- 
cal expression, and say, when a “troop cometh’’ it 
is a still greater occasion; for the impregnation as 
implanted by Judah when “he went in unto” ‘Tamar, 
resulted in the birth of twins. The following quota- 
tion records the final chapter of this ‘elevating’ and 
“inspirational” story. 
Genesis, Chapter 38, Verses 27-29. 


27 And it came to pass in the time of her travail, that, 
behold, twins were in her womb. 

28 And it came to pass, when she travailed, that the one 
put out his hand: and the midwife took and bound upon 
his hand a scarlet thread, saying, This came out first. 

29 And it came to pass, as he drew back his hand, 
that, behold, his brother came out: and she said, How 
hast thou broken forth? this breach be upon thee: there- 
fore his name was called Pharez. 


What the poor innocent child did for the midwife 
to cry: ‘““The breach upon thee: therefore his name 
was galled Pharez’ is another of those Biblical in- 
congruities that my lack of spiritual understanding 
prevents me from comprehending. 

Genesis, Chapter 38, Verse 30. 


30 And afterwards came out his brother, that had the 
scarlet thread upon his hand: and his name was called 
Zerach. 


Just a few words of comment upon the story we 
have just concluded. Judah is one of the leading 
characters of the Bible. His name is honored and re- 
spected. He is one of the “Chosen People.” 

A leader of the race admitted licentious and 
criminal relations with his daughter-in-law, and 
hypocritically withheld punishment because he 


82 THE BIBLE UNMASKED 


himself was particeps criminis. Let us reflect for a 
moment and see what acts of this man make his 
name so venerated in Biblical history? Do you re- 
member in verse 24 when he was informed that 
“Tamar, his daughter-in-law is with child by whore- 
dom,” he cried, “Bring her forth and let her be 
burnt’? When she is brought forth to receive the 
wrath and sentence of the elders for prostitution, and 
in defense she presents the signet, the bracelets and 
the staff of Judah and murmurs, “By the man whose 
these are am I with child,” this impostor and repro- 
bate, realizing that he is as guilty as she, absolves 
her of all guilt in the transaction and reforms him- 
self to the extent that “he knew her again no more.” 

A fine sample of manhood! 

Any man, sitting upon the bench in our Courts 
of Law, who urges the Bible be read to our children 
as a source of moral inspiration should be forced to 
read the Bible for his own enlightenment. The 
drunkard could not let fall from his lips a more 
“entertaining” story to the “jury of his peers,” than 
this insulting episode as related in the Bible. 

I cannot really think it possible that there are 
parents actually acquainted with the Bible and the 
stories it contains, who permit it in their homes 
within reach of their children. 

I particularly call the attention of the Reverend 
John Roach Straton,* the man who said recently 
that New York was Hell with the lid raised, to this 
story of Tamar and Judah. Isn’t he acquainted with 
the fact that the Bible is being freely circulated and 
that there are thousands of churches whose ministers 


* Shortly after the first edition of this book the reverend gentle- 
man went to his heavenly reward. 


JUDAH AND TAMAR 83 


are actually forcing this book upon the people, him- 
self included? If the ministers of the gospel are too 
dense and stupid to realize the moral mischief re- 
sulting from the perverse teachings of the Bible, then 
it is about time to bring them to their senses. 





CHAPTER VIII 


THE 191TH CHAPTER OF JUDGES 





Why a story of this kind should be in the Bible is 
not difficult to understand. It would be out of place 
anywhere else. Although it has absolutely no con- 
nection with any act that has the slightest semblance 
to anything that has any bearing in any way with 
moral teaching, it is nevertheless quite a proper 
episode for the Bible to relate. It has not only no 
moral purport, but is absolutely devoid of anything 
that would make it celebrated as an immortal story. 
It is so repugnant to our present-day understanding 
that its notice in this book is merely for the purpose 
of calling your attention to it, and making you cogni- 
zant of the stories with which the Bible is filled. 

The only thing about this story that gives it any 
relationship to the other stories of the Bible, is the 
fact that it is similar in plot, construction and view- 
point to that of “Lot and His Daughters.” I believe 
it was written by the same man, who was obsessed 
with the libidinous, and whose hobby it was to tell 
such stories. Again the same monstrous sacrifice of 
offering a virgin daughter to satisfy the anger of a 
mob of men, who objected to-the sheltering of a 
stranger. The only difference between this story and 
that of “Lot and His Daughters” is that the man in 
the Lot story was ‘“‘an angel of the Lord,” while in 

84 


THE 19TH CHAPTER OF JUDGES 85 


this narrative the sheltered party is merely a stranger. 
I think it well for Biblical scholars to note the simi- 
larity between the two stories and determine the con- 
nection between them. To me, as I say, it appears 
that they were both written by the same man. And 
if they were, can it be possible that one story appears 
in the first part of the book of Genesis, and one after 
the celebrated strong man of the Bible, the herculean 
Samson, a lapse, according to Biblical history, of 
more than a thousand years? The difference of time 
between the two stories, as they appear in the Bible, 
makes it utterly impossible that the same man could 
have lived during both periods. 

But I suppose if it appears in the Bible it is a 
miracle and that is a satisfactory explanation for 
the faithful. Since the language used in this story is 
so elevating and so in keeping with the Biblical stand- 
ard, and so essential for the inculcation of high ethi- 
cal principles in the minds of our school children, 1 
will not mar the narrative with my own language, 
but will quote it as it appears. 

The Book of Judges, Chapter 19, Verses 1-2. 


And it came to pass in those days, when there was no 
king in Israel, that there was a certain Levite sojourning 
on the side of mount Ephraim, who took to him a concu- 
bine out of Beth-lehem-judah. 

2 And his concubine played the whore against him, and 
went away from him unto her father’s house to Beth- 
lehem-judah, and was there four whole months. 


For the benefit of those readers who would like a 
full and complete explanation of the word “whore,” 
I refer them to the Standard Dictionary, which 
among other things says that it is a word “now ex: 
cluded from polite speech.” 


86 THE BIBLE UNMASKED 


Mind you, a word “now excluded from polite 
speech,” is one of the favorite expressions of the 
Bible. Do you think the word represents a delicate 
or an inspiring thought? If you do not, why do you 
reverence the Bible, since it so often repeats the 
expression? 

Do you need any reasons why the dictionary says 
that the word is ‘“‘now excluded from polite speech’’? 
And should a book that so often repeats a word now 
excluded from polite speech be held sacred above 
everything else in life? 

» But to continue. 
The Book of Judges, Chapter 19, Verses 3-9. 


3 And her husband arose, and went after her, to speak 
friendly unto her, and to bring her again, having his 
servant with him, and a couple of asses: and she brought 
him into her father’s house; and when the father of the 
damsel saw him, he rejoiced to meet him. 

4 And his father in law, the damsel’s father, retained . 
him; and he abode with him three days: so they did eat 
and drink, and lodged there. 

5 And it came to pass on the fourth day, when they 
arose early in the morning, that he rose up to depart: 
and the damsel’s father said unto his son in law, Comfort 
thine heart with a morsel of bread, and afterward go 
your way. 

6 And they sat down, and did eat and drink both of 
them together: for the damsel’s father had said unto the 
man, Be content, I pray thee, and tarry all night, and 
let thine heart be merry. 

7 And when the man rose up to depart, his father in 
jaw urged him: therefore he lodged there again. 

8 And he arose early in the morning on the fifth day 
to depart: and the damsel’s father said, Comfort thine 
heart, I pray thee. And they tarried until afternoon, and 
they did eat both of them. 

9 And when the man rose up to depart, he, and his 
concubine, and his servant, his father in law, the damsel’s 
father, said unto him, Behold, now the day draweth to- 
ward evening, I pray you tarry all night: behold, the day 


THE 19TH CHAPTER OF JUDGES 87 


groweth to an end, lodge here, that thine heart may be 
merry; and to-morrow get you early on your way, that thou 
mayest go home. 


This so-called diary of the woman’s father and her 
keeper for the few days of his sojourn is truly mo- 
notonous compared to what transpired during the 
four months of whoredom, of which we have no rec- 
ord. But as I do not wish to skip any part of this 
story before its conclusion, you must be patient with 
the recital of common, inconsequential events until 
we come to those parts which are so horrible and 
shocking to our moral sense. 

The Book of Judges, Chapter 19, Verses 10-12. 


10 But the man would not tarry that night, but he rose 
up and departed, and came over against Jebus, which is 
Jerusalem; and there were with him two asses saddled, 
his concubine also was with him. 

11 And when they were by Jebus, the day was far spent; 
and the servant said unto his master, Come, I pray thee, 
and let us turn in into this city of the Jebusites, and 
lodge in it. 

12 And his master said unto him, We will not turn 
aside hither into the city of a stranger, that is not of the 
children of Israel; we will pass over to Gibeah. 


There may have been a good and sufficient reason 
why this Israelite and his concubine did not enter 
“the city of the stranger.” 

The Book of Judges, Chapter 19, Verses 13-18. 


13 And he said unto his servant, Come and let us 
draw near to one of these places to lodge all night, in 
Gibeah, or in Ramah. 

14 And they passed on and went their way; and the 
sun went down upon them when they were by Gibeah, 
which belongeth to Benjamin. 

15 And they turned aside thither, to go in and to lodge 
4n Gibeah: and when he went in, he sat him down in a 


88 


to 


THE BIBLE UNMASKED 


street of the city: for there was no man that took them 
into his house to lodging. 

16 And, behold, there came an old man from his work 
out of the field at even, which was also of mount Ephraim; 
and he sojourned in Gibeah: but the men of the place 
were Benjamites. 

17 And when he had lifted up his eyes, he saw a way- 
faring man in the Street of the city: and the old man said, 
Whither goest thou? and whence comest thou? , 

18 And he said unto him, We are passing from Beth- 
lehem-judah toward the side of mount Ephraim; from 
thence am I: and I_went to Beth-lehem-judah, but I am 
now going to the house of the Lorn; and there 7s no man 
that receiveth me to house. 


Were an ordinary stranger to knock at your doo! 
and ask for shelter, there would be some doubt about 
giving him succor, but let him tell you he is of the 
same religious belief as you are and you immediately 
exert your best efforts to comfort him. And this, de- 
spite the fact that very often the thief quotes Scrip- 
ture, and merely uses this knowledge to gain access 
your home. Our friend, the Israelite, utilized this 
principle of psychology with much success, as re- 


corded in the following. 


The Book of Judges, Chapter 19, Verses 19-23. 


19 Yet there is both straw and provender for our 
asses; and there is bread and wine also for me, and for 
thy handmaid, and for the young man which is with thy 
servants: there is no want of any thing. 

20 And the old man said, Peace be with thee; howso- 
ever, Jet all thy wants lie upon me; only lodge not in 
the street. 

21 So he brought him into his house, and gave pro- 
vender unto the asses: and they washed their feet, and 
did eat and drink. 

22 Now as they were making their hearts merry, behold, 
the men of the city, certain sons of Belial, beset the house 
round about, and beat at the door, and spake to the master 
of the house, the old man, saying, Bring forth the man 
that came into thine house, that we may know him. 





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THE 19TH CHAPTER OF JUDGES 91 


23 And the man, the master of the house, went out unto 
them, and said unto them, Nay, my brethren, nay, I pray 
you, do not so wickedly; seeing that this man is come into 
mine house, do not this folly. 


Certainly it is right to protect the lonely and the 
weary, but this story is not written to soften our 
hearts for the unfortunates of the world. It has an 
altogether different purpose, as you will see, from the 
price this Biblical benefactor was willing to pay to 
give shelter to a stranger. 

The Book of Judges, Chapter 19, Verse 24. 


24 Behold, here is my daughter a maiden, and his con- 
cubine; them I will bring out now, and humble ye them, 
and do with them what seemeth good unto you; but 
unto this man do not so vile a thing. 


Surely the anger of men, or if you prefer, their per- 
version, must indeed be deep seated, when they re- 
fuse to accept such a coveted prize as a virgin “‘to 
do what seemeth good unto you,” merely for the 
purpose of keeping their peace. 

The Book of Judges, Chapter 19, Verse 25. 


25 But the men would not hearken to him: so the man 
took his concubine, and brought her forth unto them; 
and they knew her, and abused her all the night until 
the morning: and when the day began to spring, they 
let her go. 


The men refused to take the virgin, for what rea- 
son I do not know, but the poor concubine “they 
abused all night until the morning,” which by the 
way, is certainly a delicate and spiritual experience 
to be related to our growing youths. But to our story: 

The Book of Judges, Chapter 19, Verses 26-27. 


92 THE BIBLE UNMASKED 


26 Then came the woman in the dawning of the day, 
and fell down at the door of the man’s house where her 
lord was, till it was light. 

27 And her lord rose up in the morning, and opened 
the doors of the house, and went out to go his way: and 
behold, the woman his concubine was fallen down at the 
door of the house, atid her hands were upon the threshold. 


What the poor woman must have suffered at the 
hands of these beastly men cannot be pictured in 
words. The poignancy of suffering; her pains, agony 
and despair, are beyond description. 

The Book of Judges, Chapter 19, Verses 28-30. 


28 And he said unto her, Up, and let us be going. But 
none answered. Then the man took her up upon an ass, 
and the man rose up, and gat him unto his place. 

29 And when he was come into his house, he took a 
knife, and laid hold on his concubine, and divided her, 
together with her bones, into twelve pieces, and sent her 
into all the coasts of Israel. 

30 And it was so, that all that saw it said, There was 
no such deed done nor seen from the day that the children 
of Israel came up out of the land of Egypt unto this day: 
consider of it, take advice, and speak your minds. 


io 


What a fearful tragedy is this! What moral benetit 
can there be in telling such a story? What moral 
good can our children receive from the reading of 
this inhuman, brutal and degrading episode? We are 
admonished to speak our own minds concerning it. 
What earthly reason can any one give for the record- 
ing of such a revolting story, except perhaps, to give 
vent to a sex perversion? Can any element of this 
story inspire strength of character, or of duty to our 
fellow-men, or of anything that will elevate the moral 
life of man? 

I do not wish to dwell longer upon this story; but 
in passing, let me leave this thought with you. Think 


THE 19TH CHAPTER OF JUDGES aS 


of a story for a child to read at Sunday School, or 
anywhere else, where a woman is of so little worth 
that she is given to a mob of sensual beasts “to do 
(to her) what seemeth good unto them,” with the. 
consequence that she is abused to death! 





CHAPTER IX 


Kinc DAvip OF ISRAEL AND His WIVES 





We now come to the story of David, King of the 
Jews, Conqueror of Goliath, Man after God’s own 
heart, and the most infamous character in the long 
list of reprobates with which the Bible acquaints us. 

When I first read the history, or life story, of this 
man as recorded in the Bible, I was tempted to write 
exclusively about him, but I realize it would be a 
task that would prevent the completion of my book 
and for that reason will leave it for a future time. I 
assure you he offers fit material for a special study, 
and after I have recorded those portions which come 
within the scope of my subject you will not need 
much additional evidence of his viciousness to con- 
vince you of the correctness of my estimate of this 
malignant rascal, whose character has been extolled 
from the lips:of almost every preacher of every? de- 
nomination of the western world. 

Around the character of this man is woven the 
fable of his conquest over the giant of the Philis- 
tines, Goliath. As children, we were told how David, 
with his sling, destroyed the giant who was equipped 
with an armored protection that could withstand an 
army of Israelites. It is always the negative and de- 
structive things of life that the Bible teaches us to 
revere; and what makes it so much more pernicious 

94 


KING DAVID AND HIS WIVES 95 


is the hypocritical assurance that “it is the Lord’s 
will.” 

David was to accomplish great and heroic feats 
because the Lord was on his side and gave him in- 
visible support. 

For pure, unadulterated gibberish concerning the 
“Lord” and his silly conversations and influences, 
you are requested to take your Bible in hand, turn 
to the first book of Samuel, and read the effusions 
you will find therein. Just as the story of Joseph and 
his coat of many colors is related to us in our child- 
hood, and arouses our curiosity, and prompts us to 
become more acquainted with his life, so the story 
of David and Goliath prompts us to inquire for more 
details concerning David’s life. 

It is this instilled interest which we receive in our 
childhood which makes the character of David such 
a vicious influence. Especially since, despite his un- 
scrupulousness and despicableness,“‘God’’ was ever 
ready and willing, like a menial servant, not only to 
protect him, but to give him more power. I do not 
know of a more pernicious and harmful character 
study than that of David, King of the Jews, as related 
in the first and second books of Samuel, as revealed 
through the “divine word of an Ever-Living God.” 

Ministers of all. denominations plead for another 
David to lead them in a great spiritual revival. Let 
us examine the moral side of his life to determine 
whether or not the people of our day really want 
another David. I venture to say, were such a character 
living among us to-day, he would be the object of 
bitter denunciation and contempt. 

David's first matrimonial venture is indeed of in- 
terest to us, and the method by which he secured 


96 THE BIBLE UNMASKED 


his wife is of additional import. Since he had so 
many wives, the method by which he secured them 
is of more than ordinary interest. In fact, I might | 
say, that his “‘courtships’” were exceedingly spicy. 
Debutantes especially should be interested in the 
amorous adventures of this gallant and debonair 
Israelite. Previous to the reign of David, Saul was 
King of the Jews. During his kingship, Saul was 
quite jealous of David, because the people pro- 
claimed David as “the slayer of ten-thousands” and 
Saul merely as “the slayer of only thousands.” 

As the Bible describes this episode so flawlessly 
let me quote it. 

Samuel 1, Chapter 18, Verses 6-8. 


6 And it came to pass as they came, when David was 
returned from the slaughter of the Philistine, that the 
women came out of all cities of Israel, singing and dancing, 
to meet king Saul, with tabrets, with joy, and with instru- 
ments of music. 

7 And the women answered one another as they played, 
and said, Saul hath slain his thousands, and David his 
ten thousands. 

8 And Saul was very wroth, and the saying displeased 
him; and he said, They have ascribed unto David ten 
thousands, and to me they have ascribed but thousands: 
and what can he have more but the kingdom? y 


The conquering hero returns and receives the 
plaudits of the multitude. That the King should be 
jealous of his general, is for the moment not our 
concern. We are interested in the King’s jealousy 
only as it reveals the method he uses to satisfy his 
revenge. It may be permissible at this moment to 
say a word in passing regarding the Bible as a Great 
War Book. Its pages abound with battles and the 
devastation wreught by the conquerors is an inspira- 


KING DAVID AND HIS WIVES 97 


tion to modern war makers. When ministers plead 
for another David perhaps they want another Savage 
Commander. Surely the proper place for the Bible is 
in the War Colleges of belligerent nations. 

Killing and murder are related with so little com- 
punction that a continued reading of the Bible can- 
not help but make one callous to the value of human 
life. No wonder the Christian countries at war use 
the Bible as the basis of their national religion and 
give each soldier a copy while engaged in battle. 
The spirit of its teachings could not be more ac- 
curately followed; its fruits never better revealed. 

Samuel 1, Chapter 18, Verses 9-10. 


9 And Saul eyed David from that day and forward. 
10 And it came to pass on the morrow, that the evil 
spirit from God came upon Saul, and he prophesied in 
the midst of the house: and David played with his hand, 
as at other times: and there was a javelin in Saul’s hand. 


To digress for a moment. In a conversation re- 
cently with a Christian Scientist who maintained that 
there was “no evil in the world,” I replied, by quot- 
ing the above verse, which says, ‘““That an evil spirit 
from God came upon Saul,” and I continued by say- 
ing, “if there were no evil in the world, what was 
God doing with it?” There were two answers to my 
“Impertinence.” One, that the party was not suffi- 
ciently acquainted with the “science” of Christian 
Science to reply properly to me, and the second, that 
I was an infidel and would not understand anyway! 

But back to David and Saul, whose animosities 
have arisen to the “boiling point.” Saul proceeds to 
“throw” a little of the “evil spirit” of God at David, 
as recorded in the following. 


98 THE BIBLE UNMASKED 
Samuel 1, Chapter 18, Verses 11-15. 


11 And Saul cast the javelin; for he said, I will smite 
David even to the wall with it. And David avoided out 
of his presence twice. 

12 And Saul was afraid of David, because the Lorp was 
with him, and was departed from Saul. 

13 Therefore Saul removed him from him, and made 
him his captain over a thousand; and he went out and 
came in before the people. 

14 And David behaved himself wisely in all his ways; 
and the Lorp was with him. 

15 Wherefore when Saul saw that he pehares himself 
very wisely, he was afraid of him. 


When “‘the evil spirit from God” was unable to 
accomplish any satisfactory results for Saul he pro- 
ceeds to use more subtle methods. As the next verse 
reveals the secret of popularity, and as I wish all to 
be acquainted with this valuable recipe, I will quote 
it independently. 

Samuel 1, Chapter 18, Verse 16. 


16 But all Israel and Judah loved David, because he 
went out and came in before them. 


What is meant by “‘because he went out and came 
in before them” is more than I can understand. I 
will leave its interpretation to one who possesses a 
more spiritual understanding. 

Samuel 1, Chapter 18, Verse 17. 


17 And Saul said to David, Behold my elder, daughter 
Merab, her will I give thee to wife: only be thou valiant 
for me, and fight the Lorp’s battles. For Saul said, Let 
not mine hand be upon him, but let the hand of the 
Philistines be upon him. 


Evidently the “evil spirit of God” was something 
of a warning to Saul not to harm David with his own — 


KING DAVID AND HIS WIVES 99 


hands, so he conceives the idea of sending him out 
to do battle, with the hope that the enemy might be 
successful in killing him. To avoid the suspicion of 
a deliberate plan, Saul offers his daughter as wife 
to David and we continue. 

Samuel 1, Chapter 18, Verses 18-19. 


18 And David said unto Saul, Who am I? and what is 
my life, or my father’s family in Israel, that I should 
be son in law to the king? 

19 But it came to pass at the time when Merab Saul’s 
daughter should have been given to David, that she was 
given unto Adriel the Meholathite to wife. 


The reason Saul’s daughter Merab was not given 
to David is very simple. She was given to Adriel the 
Meholathite, whoever that gentleman might be. But 
ah! Saul had another daughter, for if he had not, our 
story might end here, and just think of the tremend- 
ous loss there would have been to’the human race, 
for then Jesus Christ would not have been born. 

Samuel 1, Chapter 18, Verses 20-21. 


20 And Michal Saul’s daughter loved David: and they 
told Saul, and the thing pleased him. 

21 And Saul said, I will give him her, that she may be 
a snare to him, and that the hand of the Philistines may 
be against him. Wherefore Saul said to David, Thou 
shalt this day be my son in law in the one of the twain. 


So far in our acquaintance with the Bible we have 
seen a father commit incest with his daughter; give 
her to a mob of brutal men “‘to do to her as was 
good in their eyes,” and now we come to a new em- 
ployment for her: she is used now to be a snare to 
her husband. Surely a fine outlook for a daughter 
to look forward to in time of marriage. To be 


100 THE BIBLE UNMASKED 


wedded to a man not for love and honor and com- 
panionship, but to ensnare him. 

Before Saul would give his daughter Michal to 
David as his wife, he demanded a tribute from him, 
in the hope that in securing this tribute he would 
be killed; thus Saul would be relieved of the an- 
noyance of the presence of David and live securely 
in the possession of his kingdom. This ‘“‘God-like” 
attitude is certainly not compatible with the idea of 
brotherhood we so anxiously long for to-day. 

Samuel 1, Chapter 18, Verses 22-25. 


22 And Saul commanded his servants, saying, Com- 
mune with David secretly, and say, Behold, the king hath 
delight in thee, and all his servants love thee: now 
therefore be the king’s son in law. 

23 And Saul’s servants spake those words in the ears of 
David. And David said, Seemeth it to you a light thing 
to be a king’s son in law, seeing that I am a poor man, 
and lightly esteemed? 

24 And the servants of Saul told him saying, On this 
manner spake David. 

25 And Saul said, Thus shall ye say to David, The 
king desireth not any dowry, but a hundred foreskins of 
the Philistines, to be avenged of the king’s enemies. But 
Saul thought to make David fall by the hand of the 
Philistines. 


Only the writers of the Bible could conceive such 
a hideous tribute. Not money, not obedience, not 
the skins of wild animals, but the foreskins of one 
hundred innocent men! No wonder Saul expected 
David to be killed in such a perilous undertaking. 

David “fell” for Saul’s plot and was so overjoyed 
at the prospect of becoming the King’s son-in-law 
that he unceremoniously doubled the tribute orig- 
inally demanded by his prospective father-in-law, as 
we note from the following. 


KING DAVID AND HIS WIVES 10] 
Samuel 1, Chapter 18, Verses 26-30. 


26 And when his servants told David these words, it 
pleased David well to be the king’s son in law: and the 
days were not expired. 

27 Wherefore David arose and went, he and his men, 
and slew of the Philistines two hundred men; and David 
brought their foreskins, and they gave them in full tale to 
the king, that he might be the king’s son in law. And Saul 
gave him Michal his daughter to wife. 

28 And Saul saw and knew that the Lorp was with 
David, and that Michal Saul’s daughter loved him. 

29 And Saul was yet the more afraid of David; and Saul 
became David’s enemy continually. 

30 Then the princes of the Philistines went forth; and 
it came to pass, after they went forth, that David behaved 
himself more wisely than all the servants of Saul; so 
that his name was much set by. 


The devilish means of satisfaction of the early 
Biblical “heroes” deserve our utmost contempt. In- 
stead of the Bible being preserved as a “‘sacred vol- 
ume,’ its recognition as a history should be strenu- 
ously opposed by the Jews as an abomination and 
insult to their race. The murdering of two hundred 
men in order to secure their foreskins is but a minor 
and insignificant event. 

As there existed no scruples among the Israelites 
as to the number of wives a man should have, and 
as David was one of the glorious leaders, I shall pro- 
ceed to chronicle the next matrimonial event of this 
celebrated character. 

In recording the event to follow, there is used in 
the Biblical narrative, as spoken by David, a most 
insulting expression. It is uttered with all the venom 
of a rowdy and reveals the coarseness of this type of 
man. Were our child to use the same expression, as 
we are about to quote from the Bible, he would be 


102 THE BIBLE UNMASKED 


admonished in severe terms never to use such an 
expression again. It is too coarse a word for even the 
dictionary to make mention of; even to the extent 
that it is ‘“‘not used in polite speech.” But why use 
the dictionary as the criterion of speech, when the 
Bible is considered the masterpiece of literature? | 

The time in which this part of the story of David 
is related transpires just before the death of Saul 
and the ascendancy of David to the throne as King 
of the Jews. The intervening events either reveal 
God as being an imbecile, the Jews as a savage tribe, 
or the Bible as a monstrous lie. But as we are con- 
cerned with the taking of the second wife by David, 
we cannot digress at this time to expose any other 
phase of the Bible. To continue, then: 

Samuel 1, Chapter 25, Verses 1-2. 


And Samuel died; and all the Israelites were gathered 
together, and lamented him, and buried him in his house 
at Ramah. And David arose, and went down to the wilder- 
ness of Paran. 

2 And there was a man in Maon, whose possessions 
were in Carmel; and the man was very great, and he 
had three thousand sheep, and a thousand goats: and he 
was shearing his sheep in Carmel. 


That David was the leader of a tribe no better than 
a gang of bandits, can be seen from what is to follow. 
Samuel 1, Chapter 25, Verse 3. 


3 Now the name of the man was Nabal, and the name 
of his wife Abigail; and she was a woman of good under- 
standing, and of a beautiful countenance: but the man 
was churlish and evil in his doings; and he was of the 
house of Caleb. 


Before proceeding with the narrative, note well 
what is recorded in the verse above. Here is a man 


KING DAVID AND HIS WIVES 103 


who evidently through hard work and honest labor 
had accumulated considerable wealth for those days; 
he also possessed a wife who was “‘a woman of good 
understanding, and of a beautiful countenance.” In 
what respect and why he was “churlish and evil in 
his doings” is not recorded. That he was more un- 
principled or unscrupulous than David, is hardly 
conceivable. 
Samuel 1, Chapter 25, Verses 4-8. 


4 And David heard in the wilderness that Nabal did 
shear his sheep. 

5 And David sent out ten young men, and David said 
unto the young men, Get you up to Carmel, and go to 
Nabal, and greet him in my name: 

6 And thus shall ye say to him that liveth in prosperity. 
Peace be both to thee, and peace be to thine house, and 
peace be unto all that thou hast. 

7 And now I have heard that thou. hast shearers: now 
thy shepherds which were with us, we hurt them not, 
neither was there aught missing unto them, all the while 
they were in Carmel. 

8 Ask thy young men, and they will show thee. Where- 
fore let the young men find favour in thine eyes; for we 
come in a good day: give: I pray thee, whatsoever cometh 
to thine hand unto thy servants, and to thy son David. 


For downright maliciousness you will have to go 
a long way to encounter another similar instance of 
gaining tribute. In other words, David practised a 
method of blackmail. “Pay me not to commit trespass 
upon your property” is in substance what David de- 
manded. A fine code of ethics does this story of the 
Bible teach! 

Samuel 1, Chapter 25, Verse 9. 

9 And when David's young men came, they spake to 


Nabal according to all those words into the name of 
David, and ceased. 


104 THE BIBLE UNMASKED 


Here is a difficult situation. Here is an honest 
man with valuable possessions approached by mes- 
sengers of an arch bandit and blackmailer demand- 
ing tribute for immunity from pillage. What would 
any courageous man do in the face of such an out- 
rageous proposal. ‘To-day we would notify the police, 
but unfortunately at that time the institution of law 
and government was not so far advanced. Our pres- 
ent code is, ‘‘millions for defense, but not one cent 
for tribute.’”” No doubt Nabal thought of the same 
thing, and rightly too; for he answers David’s men 
as follows. 

Samuel 1, Chapter 25, Verses 10-11. 


10 And Nabal answered David’s servants, and said, 
Who is David? and who is the son of Jesse? there be many 
servants nowadays that break away every man from his 
master. 

1] Shall I then take my bread, and my water, and my 
flesh that I have killed for my shearers, and give it unto 
men, whom I know not whence they be? 


Was there ever a more unjust demand and was 
there ever a more justified refusal than the utterance 
just recorded of Nabal? Nabal was not only justified 
in what he said; it was his duty as a man to refuse 
to acquiesce to the banditry of David. The following 
is of deep significance and I bid you to read carefully. 

Samuel 1, Chapter 25, Verses 12-13. 


12 So David’s young men turned their way, and went 
again, and came and told him all those sayings. 

13 And David said unto his men, Gird ye on every 
man his sword. And they girded on every man his sward; 
and David also girded on his sword; and there went up 
after David about four hundred men; and two hundred 
abode by the stuff. 


KING DAVID AND HIS WIVES 105 


Think of the damnable character of a person who 
will destroy an innocent man and rob him of his 
belongings because of a justified refusal! 

But why think about the character of the Bibical 
leaders? 

Do you expect a thief to honor the code of honesty? 

Do you expect a murderer to hold human life 
sacred? 

Do you expect the profligate to respect the virtu- 
ous? 

‘Then expect none of these things from any of the 
characters of the Bible. They are too “divine” for 
that. We must look to ungodly human things to 
possess such virtues. 

Samuel 1, Chapter 25, Verses 14-21. 


14 But one of the young men told Abigail, Nabal’s wife, 
saying, Behold, David sent messengers out of the wilder- 
ness to salute our master; and he railed on them. 

15 But the men were very good unto us, and we were 
not hurt, neither missed we any thing, as long as we were 
conversant with them, and we were in the fields. 

16 They were a wall unto us both by night and day, 
all the while we were with them keeping the sheep. 

17 Now therefore know and consider what thou wilt do; 
for evil is determined against our master, and against all 
his household: for he is such a son of Belial, that a man 
cannot speak to him. 

18 Then Abigail made’ haste, and took two hundred 
loaves, and two bottles of wine, and five sheep ready 
dressed, and five measures of parched corn, and a hundred 
clusters of raisins, and two hundred cakes of figs, and 
laid them on asses. 

19 And she said unto her servants, Go on before me; 
behold, I come after you. But she told not her husband 
Nabal. 

20 And it was so, as she rode on the ass, that she came 
down by the covert of the hill, and, behold, David and 
his men came down against her; and she met them. 

21 Now David had said, Surely in vain have I kept all 


4 


106 THE BIBLE UNMASKED 


that this fellow hath in the, wilderness, so that nothing 
was missed of all that pertained unto him: and he hath 
requited me evil for good. 


So much for the tribute, and now let us see what 
would have happened if the tribute was not forth- 
coming. In the verse to follow appears, as I stated 
before, the most ribald expression that has ever ap- 
peared in any book of general circulation. It may be 
all right for the Bible to make mention of this ex- 
pression, but I do not want to give currency to it. 

Samuel 1, Chapter 25, Verse 22. 


22 So and more also do God unto the enemies of David, 
if I leave of all that pertain to him by the morning light 
any that... against the wall. 


Surely there is a perverted cunning in the manner 
of describing men as stated in the last verse. To use 
this expression but once is not sufficient, and as the 
Bible wishes to impress this elevating detail upon 
our minds it is used again in a less ambiguous sen- 
tence after Abigail prostrates herself before David 
in supplication and thanks him for witholding his 
vengeance. As it is necessary to quote this scene to 
continue the story, I will proceed. 

Samuel 1, Chapter 25, Verses 23-34. 


23 And when Abigail saw David, she hasted, and lighted 
off the ass, and fell before David on her face, and bowed 
herself to the ground. 

24 And fell at his feet, and said, Upon me, my lord, 
upon me let this iniquity be: and let thine handmaid, I 
pray thee, speak in thine audience, and hear the words 
of thine handmaid. 

25 Let not my lord, I pray thee, regard this man of 
Belial, even Nabal: for as his name is, so is he; Nabal is 
his name, and folly is with him: but I thine handmaid 
saw not the young men of my lord, whom thou didst send. 


Oe 


KING DAVID AND HIS WIVES 107 


26 Now therefore, my lord, as the Lorp liveth, and as 
thy soul liveth, seeing the Lorp hath withholden thee 
from coming to shed blood, and from avenging thyself 
with thine own hand, now let thine enemies, and they 
that seek evil to my lord, be as Nabal. . 

27 And now this blessing which thine handmaid hath 
brought unto my lord, let it even be given unto the young 
men that follow my lord. 

28 I pray thee, forgive the trespass of thine handmaid: 
for the Lorp will certainly make my lord a sure house; 
because my lord fighteth the battles of the Lorn, and evil 
hath not been found in thee all thy days. | 

29 Yet a man is risen to pursue thee, and to seek thy 
soul: but the soul of my lord shall be bound in the bundle 
of life with the Lorp thy God; and the souls of thine 
enemies, them shall he sling out, as out of the middle of 
a sling. 

30 And it shall come to pass, when the Lorp shall have 
done to my lord according to all the good that he hath 
spoken concerning thee, and shall have appointed thee 
ruler over Israel; 

31 That this shall be no grief unto thee, nor offence of 
heart unto my lord, either that thou hast shed blood 
causeless, or that my lord hath avenged himself: but when 
the Lorp shall have dealt well with my lord, then re- 
member thine handmaid. 

32 And David said to Abigail, Blessed be the Lorp 
God of Israel, which sent thee this day to meet me: 

33 And blessed be thy advice, and blessed be thou, which 
hast kept me this day from coming to shed blood, and 
from avenging myself with mine own hand. 

34 For in very deed, as the Lorp God of Israel liveth, 
which hath kept me back from hurting thee, except thou 
hadst hasted and come to meet me, surely there had not 
been left unto Nabal by the morning light any that... 
against the wall. 


What damnable hypocrisy and all that man abhors 
in life is contained in the above quotation. If the 
“Lord God of Israel’’ prompts men to be so fiendish, 
then the sooner we get rid of such a being, the better 
off we will be. 


108 THE BIBLE UNMASKED 
Samuel 1, Chapter 25, Verse 35. 


35 So David received of her hand that which she had 
brought him, and said unto her, Go up in peace to thine 
house; see, I have hearkened to thy voice, and have ac- 
cepted thy person. 


David has been satisfied. Whether it was the 
tribute that Abigail brought him or the acceptance 
of “thy person’? which appeased his anger we are 
not told. I am inclined to think it was the latter, as 
subsequent events would lead one to believe. 

Samuel 1, Chapter 25, Verses 36-38. 


36 And Abigail came to Nabal; and, behold, he held a 
feast in his house, like the feast of a king; and Nabal’s 
heart. was merry within him, for he was very drunken: 
wherefore she told him nothing, less or more, until the 
morning light. 

37 But it came to pass in the morning, when the wine 
was gone out of Nabal, and his wife had told him these 
things, that his heart died within him, and he became 
as a stone. 

38 And it came to pass about ten days after, that the 
Lorp smote Nabal, that he died. 


What could have suited David better? Upon being 
informed of the tragic occurrence he “sent and com- 
muned with Abigail, to take her to him to wife.” 

Samuel 1, Chapter 25, Verses 39-42. 


39 And when David heard that Nabal was dead, he said, 
Blessed be the Lorn, that hath pleaded the cause of my 
reproach from the hand of Nabal, and hath kept his 
servant from evil: for the Lorp hath returned the wicked- 
ness Of Nabal upon his own head. And David sent and 
communed with Abigail, to take her to him to wife. 

40 And when the servants of David were come to 
Abigail to Carmel, they spake unto her, saying, David sent 
us unto thee, to take thee to him to wife. 

41 And she arose, and bowed herself on her face to the 


KING DAVID AND HIS WIVES 109 


earth, and said, Behold, let thine handmaid be a servant 
to wash the feet of the servants of my lord. 

42 And Abigail hasted, and arose, and rode upon an 
ass, with five damsels of hers that went after her; and she 
went after the messengers of David, and became his wife. 


Abigail was so overjoyed at becoming the wife of 
David that, to show her dutifulness, she was ready 
and willing to be a servant to wash the feet of the 
servants of her Lord. But, to David, a wife evidently 
meant another servant, for in the following verse, 
without the slightest indication that he was “in the 
market’ he takes another wife. 

Samuel 1, Chapter 25, Verse 43. 


43 David also took Ahinoam of Jezreel; and they were 
also both of them his wives. 


Certainly our moralists have reason to be indebted 
to the Bible for the inculcation of the high prin- 
ciples enunciated regarding the institution of mar- 
riage. 

Before proceeding with the next event in the life 
of David, I want to say a word regarding the expres- 
sion used in this narrative. Were a book written 
containing such a reference as expressed in verse 34, 
what would be your opinion of it? Do you think we 
would revere the author as “divinely inspired’ and 
hold sacred the book as the ““Word of God’? 

In a recent conviction of the producers of a play, 
the Court of General Sessions of the City of New 
York, held that “the moral ending of a play does not 
justify 1 ees of soe which shock public 
sense of decency.” 


* The New York Sun, December 16, 1924. 


110 THE BIBLE UNMASKED 


In the story just related about David there is not 
only no moral ending, but a distinctly immoral one 
and there are numerous presentations which shock 
public sense of decency. By the wildest stretch of the 
imagination I cannot understand what prompts pub- 
lic officials to put the Bible in our public schools. 
What right has the government, in view of the ex- 
posure already made, to exempt churches from taxa- 
tion where the Bible is being expounded as the 
Word of God? Surely hypocrisy added to disgusting 
scenes and revolting language is not deserving of this 
favoritism. How much more will it be necessary to 
record, before the people awaken to the seriousness 
of the Bible’s teachings in relation to morality? 

‘As for King David, this is merely an incident in 
his life. What is to follow is even more repulsive. It 
is impossible to relate in detail the events which 
take place in the life of David until the time of his 
next licentious episode; and for that reason his 
brutal commands, his deception by proclaiming 
peace unto a nation and then pillaging that nation 
must be referred directly to the Bible. The ruthless 
devastation wrought upon defenseless people must 
likewise be left unrecorded. The taking of women of 
a conquered province for the lust of his men must 
also be passed without comment. And yet the 
preachers have the audacity to say that the world is 
looking for another leader like David! 

During the events mentioned above we find David 
Was not satisfied with only three wives, and by way 
of diversion took unto himself several more, even 
while engaged in battle, as we learn from the fol- 
lowing. 


KING DAVID AND HIS WIVES 111 
Samuel 2, Chapter 3, Verses 2-5. 


2 And unto David were sons born in Hebron: and his 
firstborn was Ammon, of Ahinoam the Jezreelitess; 

3 And his second, Chileab, of Abigail the wife of Nabal 
the Carmelite; and the third, Absalom the son of Maacah 
the daughter of Talmai king of Geshur; 

4 And the fourth, Adonijah the son of Haggith, and the 
fifth, Shephatiah the son of Abital; 

5 And the sixth, Ithream, by Eglah David’s wife. These 
were born to David in Hebron. 


So far, if I have not been inaccurate in my calcu: 
lations, David has taken unto his bosom seven wives. 
But what is a mere seven wives to a man like David? 
The circumstances surrounding the “taking” of the 
above mentioned wives are not recorded and there- 
fore we cannot relate in detail the romantic court- 
ship attending each marriage. Despite the fact that 
he found favor in his six other wives, David returns 
to his original mate, for whom, if you remember, he 
gave two hundred foreskins of the Philistines, and his 
entrance and approach to her are worth recording. 

Samuel 2, Chapter 6, Verse 20. 

20 Then David returned to bless his household. And 
Michal the daughter of Saul came out to meet David, and 
said, How glorious was the king of Israel to day, who 
uncovered himself to day in the eyes of the handmaids of 


his servants, as one of the vain fellows shamelessly un- 
covereth himself! 


What a nice scene this must have been. I wonder 
what passion, or rather insanity obsessed David so 
shamelessly to uncover himself! I wonder what the 
handmaids and servants thought of this “glorious 
man of God.” Were they to follow his example? Or 
was David the first of that religious sect which prac- 
tices the custom of living in complete nakedness? 


112 THE BIBLE UNMASKED 
Samuel 2, Chapter 6, Verse 21. 


21 And David said unto Michal, Jf was before the 
Lorp, which chose me before thy father, and before 
all his house, to appoint me ruler over the people of the 
Lorp, over Israel; therefore will I play before the Lorp. 


Nakedness of course is not a crime, yet it is not 
particularly desirable in our present mode of living 
and standard of morals. Even bathing suits, suitable 
for swimming, are objected to by the very ones who 
preach from the Bible and uphold the action of 
David, and yet admonish the people to be more 
moral! 

Samuel 2, Chapter 6, Verses 22-23. 


22 And I will yet be more vile than thus and will be 
base in mine own sight: and of the maid-servants which 
thou hast spoken of, of them shall I be had in honour. 

23 Therefore Michal the daughter of Saul had no child 
unto the day of her death. 


David warns us he “will yet be more vile than 
thus,’ so let us be prepared for what is to follow. 
Why Michal should be penalized with sterility for 
her reprimand to David the “Lord only knows,” for 
certainly we approve of her action. 

But there is a contradiction in the above state- 
ment, for Michal did bear children. The Bible itself 
says, Samuel 2, Chapter 21, Verse 8, “and the five 
sons of Michal, the daughter of Saul, whom she 
brought up for Adriel the son of Barzillai the 
Metholathite.” Perhaps Michal herself was practis- 
ing a bit of adultery on the side, while David was 
taking his other wives, but why the Lord knew noth- 
ing about it I cannot say. | 

Before continuing to the next phase of this story 


KING DAVID AND HIS WIVES 113 


it will not be out of place, I hope, to record an in- 
stance or two which took place in the intervening 
time. David has now become the King of the Jews 
and with the Lord’s help has grown great as we find 
in Samuel 2, Chapter 5, Verses 10-12. 


10 And David went on, and grew great, and the Lorp 
God of hosts was with him. 

11 And Hiram king of Tyre sent messengers to David, 
and cedar trees, and carpenters, and masons: and they 
built David a house. 

12 And David perceived that the Lorp had established 
him king over Israel, and that he had exalted his kingdom 
for his people Israel’s sake. 


But to David more power meant more wives. 
Samuel 2, Chapter 5, Verses 13-16. 


13 And David took him more concubines and wives 
out of Jerusalem, after he was come from Hebron: and 
there were yet sons and daughters born to David. 

14 And these be the names of those that were born unto 
him in Jerusalem; Shammuah, and Shobab, and Nathan, 
and Solomon, 

15 Ibhar also, and Elishua, and Nepheg, and se 

16 And Elishama, and Eliada, and Eliphalet. 


As this text does not mention the exact number : 
of wives which David took after he was come from 
Hebron we must discontinue the count. Since the 
word “wives” is plural and means more than one we 
must conclude, figuring the very minimum, David 
has at least nine wives and truly an infinite number 
of concubines, as we have absolutely no record of 
the number of those poor creatures he possessed. I 
ask you to note the name of one of his sons as men- 
tioned in the 14th verse quoted above. Is this the 
same Solomon who ascended the throne of David 
after his father’s death? Or did David have twe sons 


114 | THE BIBLE UNMASKED 


py the name of Solomon. For how could David have 
a son by a woman before he knew her? Or is this an- 
other instance of the utter stupidity, and unreliable- 
ness of the Bible, its writers and translators? What is 
to follow is so ludicrous I cannot resist quoting it to 
you. 
Samuel 2, Chapter 5, Verses 17-19. 
17 But when the Philistines heard that they had 
anointed David king over Israel, all the Philistines came 
up to seek David; and David heard of it, and went down 
to the hold. 
18 The Philistines also came and spread themselves in 
the valley of Rephaim. 
19 And David inquired of the Lorn, saying, Shall I go 
up to the Philistines? wilt thou deliver them into mine 


hand? And the Lorp said unto David, Go up: for I will 
doubtless deliver the Philistines into thine hand. 


Please read again the verse just quoted. David 
asks the Lord what he should do regarding the war- 
like maneuvers of the Philistines and the Lord speaks 
to David as follows: ‘For I will doubtless deliver 
the Philistines into thine hands.” Can you imagine 
God saying he would doubtless do a certain thing? 
The Bible is not only ludicrous in its expressions, 
but is silly and foolish as well. 

We now come to the most despicable episode in 
the life of this Biblical scoundrel. It alone is suff- 
cient to brand with the mark of infamy the char- 
acter responsible for the crime. And yet it is but an 
ordinary incident in the life of David, a lark, so to 
speak, in the life of this “man of God.” But to us 
poor mortals it is a story of a different color. To us 
it reveals a character that we judge to be an abomina- 
tion. Were such an unscrupulous man living to-day 
Dpenly committing such a vile deed, our condemna- 








KING DAVID AND HIS WIVES 117 


tion would resound the world over; and instead of 
applying the title “man of God” to such a scoundrel, 
we would more properly refer to him in language 
befitting his rascality. Since David was a man of God, 
and since the Bible is God’s Holy Word, we will 
proceed with the story. 

Samuel 2, Chapter 11, Verses 1-2. 

And it came to pass, after the year was expired, at the 
time when kings go forth to battle, that David sent Joab, 
and ‘his servants with him, and all Israel; and they de- 
stroyed the children of Ammon, and _ besieged Rabbah. 
But David tarried still at Jerusalem. 

2 And it came to pass in an evening tide, that David 
arose from off his bed, and walked upon the roof of the 


king’s house: and from the roof he saw a woman washing 
herself; and the woman was very beautiful to look upon. 


It may be of interest here to mention the fact, 
that in the days of the great religious leaders—men 
who had either seen or spoken to God—the abodes 
in which they lived did not have the conveniences 
of the modern home. Gas and electric light were not 
only unknown, but had such “miracles” even been 
suggested a charge of witchcraft would have fol- 
lowed the proposal. Household plumbing and that 
essential, the bathtub, were improvements these 
God-inspired men were totally ignorant of. They 
were “inspired” with higher ideals than those which 
make for comfort and happiness of the family. ‘They 
were inspired with warfare, deception, rape and ban- 
ditry. These improvements came from men who did 
not boast of any relation with God. They were con- 
cerned with peace, the cultivation of their soil and 
the uplift of the community. For following these 
pursuits and endeavoring to improve the conditions 
under which they lived, these people were termed 


118 THE BIBLE UNMASKED 


by such fiendish characters as David and his like as 
pagans, infidels and heretics. 

But let us go back to our story where the great 
King David—we should judge it to be in the twi- 
light of evening, in the balmy month of June— 
walked upon the roof of his house and lo and behold, 
saw a woman washing herself. A closer observation 
revealed the woman—in her nakedness—as being 
very beautiful. As there are more details to the story 
we will let the Bible whisper them to us. 

Samuel 2, Chapter 11, Verses 3-4. 


3 And David sent and inquired after.the woman. And 
one said, Is not this Bath-sheba, the daughter of Eliam, 
the wife of Uriah the Hittite? 

4 And David sent messengers, and took her; and she 
came in unto him, and he lay with her; for she was 
purified from her uncleanness: and she returned unto her 
house. 


One thing about David; he certainly lost no time 
in the satisfaction of his lustful desires. What a per- 
fect Biblical character he is. No romance, no wooing 
on a moonlight night, no fervent manifestations of 
passionate love; just brutal sexual satisfaction. Aye, 
even a parody upon prostitution. Not a single line 
to give a redeeming color to this brutal case of 
adultery. ““And David sent messengers, and took her;. 
and she came in unto him, and he lay with her.” 
As cold-blooded as it is possible to be. 

It is not a difficult task to understand what a 
pernicious influence the Bible exerts upon the world 
when such a story as this is one of its prominent 
features. Why, the very conditions under which the 
Biblical characters lived, and the time and place of 
the narratives, are sufficient to discredit the Bible as 


KING DAVID AND HIS WIVES 119 


a cultural guide. And the struggle to free mankind 
from the influence of those barbaric times is con- 
stantly interfered with by the Bible and its multi- 
tude of deluded supporters and defenders. Before 
passing to the next event of this episode, I cannot 
refrain from asking: 

Why are men and women, who act with under- 
standing and appreciation in all other matters, so 
utterly blind to the truth when discussing the Bible? 

Were such a man and such an episode as that of 
David narrated elsewhere, he would be condemned 
as a scoundrel and wretch and the story classed as 
vicious lustfulness. How can such a story have an 
elevating moral effect upon the modern child? How 
can a child be actuated with high moral principles 
when such an act is perpetrated by such an un- 
scrupulous renegade claiming divine approbation? 
But let us see what has happened to Bathsheba after 
David “lay with her.” 

Samuel 2, Chapter 11, Verse 5. 


5 And the woman conceived, and sent and told David, 
and said, I am with child. 


Well, what do you expect? What generally results 
from forbidden sex relation? David was not as con- 
siderate as Onan. The question of preventing con- 
ception did not enter his mind. Nevertheless, here 
is an opportunity for David to show his manhood, 
and at the same time set an example of chivalry 
which would add credit and lustre to his name, and 
perhaps atone for his dastardly act. 

Samuel 2, Chapter 11, Verses 6-11. 


6 And David sent to Joab, saying, Send me Uriah the 
Hittite. And Joab sent Uriah to David. 


120 THE BIBLE UNMASKED 


7 And when Uriah was come unto him, David de- 
manded of him how Joab did, and how the people did, and . 
how the war prospered. 

8 And David said to Uriah, Go down to thy house, and 
wash thy feet. And Uriah departed out of the king’s house, ~ 
and there followed him a mess of meat from the king. 

9 But Uriah slept at the door of the king’s house with 
all the servants of his lord, and went not down to his 
house. 

10 And when they had told David, saying, Uriah went 
not down unto his house, David said unto Uriah, Camest 
thou not from thy journey? why then didst thou not go 
down unto thine house? 

11 And Uriah said unto David, The ark, and Israel, 
and Judah, abide in tents; and my lord Joab, and the 
servants of my lord, are encamped in the open fields; 
shall I then go into mine house, to eat and to drink, and 
to lie with my wife? as thou livest, and as thy soul liveth, 
I will not do this thing. 


The words of a true soldier. So loyal was this man 
Uriah to his duty, he refused on a leave of absence, 
to go to his own home, enjoy its comforts, and spend 
the night in the company of his wife, who was, ac- 
cording to the Bible, very beautiful. He preferred to 
gird himself so as to face more stoically the hard- 
ships which he would naturally encounter in the per- 
formance of his duty as a soldier. He avoided the 
temptation of the irresistible desire which he knew 
would result while in the company of his beautiful 
wife. He preferred to stand ready to do service to his 
country and uphold allegiance to his oath. What a 
pitiable exposure this incident makes of the leaders 
and makers of war. While men are fighting for their 
country and fatherland, these securely protected 
leaders, rulers, and kings find sport with the wives 
of their loyal subjects. 

What reward does David give Uriah for such 
loyalty? What amends does he make for the seduction 


KING DAVID AND HIS WIVES 121 


of his beautiful wife? More pertinent than anything 

I might say to impeach the character of David is the 

following as it consecutively appears in the Bible. 
Samuel 2, Chapter 11, Verses 12-15. 


12 And David said to Uriah, Tarry here to-day also, 
and to-morrow I will let thee depart. So Uriah abode in 
Jerusalem that day, and the morrow. 

13 And when David had called him, he did eat and 
drink before him; and he made him drunk: and at even 
he went out to lie on his bed with the servants of his 
lord, but went not down to his house. 

14 And it came to pass in the morning, that David wrote 
a letter to Joab, and sent it by the hand of Uriah. 

15 And he wrote in the letter, saying, Set ye Uriah in 
the forefront of the hottest battle, and retire ye from him, 
that he may be smitten, and die. 


ao 


The medal of honor that David gave Uriah for 
his loyalty and duty as a soldier was his own death 
warrant, “Set ye Uriah in the forefront of the hottest 
battle, and retire ye from him, that he may be smit- 
ten and die.’”’ This is the reward and compensation 
which Uriah received from the man who had seduced 
his wife. 

This is the chivalry of David, that wonderful 
Biblical character and leader of the Jews. Shame, 
shame and everlasting disgrace is such a personage 
among men; he is anathema. If the Jews take pride 
in the personage of David, then what do they con- 
demn in a fiend? 

In relating this story I do not know whether I 
have given Uriah more credit for his virtuous con- 
duct than he deserves or whether it depicts David as 
a greater scoundrel. 

Throughout primitive tribes there existed a strict 
taboo for any soldier to have sexual relations with 


122, THE BIBLE UNMASKED 


his wife while preparing for war or while engaged 
in battle. The superstitious belief was that if a soldier 
should violate this taboo his aim would be faulty and 
disaster would befall his army. This taboo, based 
upon a primitive superstition, was prevalent and 
strictly observed by the Hebrews of Biblical times. 
This is attested to by Uriah’s words when he says: 


“And Uriah said unto David, ‘The ark, and Israel, and 
Judah, abide in tents; and my lord Joab, and the servants 
of my lord, are encamped in the open fields; shall I then 
go into mine house, to eat and to drink, and to lie with 
my wife? as thou livest, and as thy soul liveth, I will not 
do this thing.’” * 


It was just as necessary to the observance of this 
taboo that David likewise refrain from sexual rela- 
tions, but being “favored of God’ he sought his 
pleasure, taboos or no taboos. His army suffered de- 
feat, but David the scoundrel was consoled by the 
fact that “Uriah the Hittite died also.” 

I suppose David is not the first general who has 
permitted his armies to suffer defeat for the sexual 
favors of a woman. 

And now, if you will let me depart for a moment 


* North American Indians, both before and after war, refrain 
“on religious grounds” from women. Contact with females, some 
of them hold, “makes a warrior laughable, and injures his bravery 
for the future.” 

The Creek Indians believed that carnal connection with a woman 
exercised an enervating influence upon men and render them 
less fit as soldiers. In Halmahera men must practise continence 
when at war, “otherwise they will lose their strength.” In the 
Kei Islands men going to war have no intercourse with women. 
In the Malays this taboo is strictly observed for fear that they 
will lose their power. In other primitive tribes it is believed that 
sexual intercourse with their wives will prevent their bullets from 
hitting their mark. (“Mystic Rose,” Vol. 1, Pages 255 and 258. See 
also “The Golden Bough,” 1 vol. Ed. Page 211.) 


KING DAVID AND HIS WIVES 123 


from the continuity of this story I will demonstrate 
to you by an actual case, the pernicious influence the 
Bible, and particularly the story of David, has upon 
the minds of men and the damnable consequences 
which follow in its wake. 

On Monday, September 22, 1924, in all the news- 
papers of that day, the horrible and shocking news 
was sent broadcast that the Reverend Lawrence M. 
Hight, Methodist minister of Ina, Illinois, had con- 
fessed to a diabolical double murder—that of his 
loyal and dutiful wife, the mother of his children, 
and also the husband of his paramour. 

If David is ‘“‘a man after God’s own heart,’ and 
to emulate David is the surest path to eternal glory, 
it is no small wonder then that such a conviction 
not only justifies but actually prompts murder. And 
did the Reverend Mr. Hight fashion his life after 
that of David? David wanted Bath-sheba, and so he 
sent Uriah, her husband, to the forefront of the 
hottest battle,—that he may be smitten and die; and 
similarly, Hight “‘cast his eyes’”” upon Mrs. Sweeten, 
the wife of one of his parishioners and, like David, 
“sent for her, and he lay with her.’ He also bought 
some arsenic poison, which was afterwards adminis: 
tered to her husband. 

The New York Sunday American, commenting 
upon the bold effrontery of this scoundrel, in a full- 
page feature story, in bold type, says: 

PREACHED THE FUNERAL SERMON 
OF THE MAN HE MURDERED 
With pretended grief the Rev. Mr. Hight eulogized his 
victim’s worthy character and wondered why the Almighty 
had called him to the world beyond. Standing at the head 


of the flower-decked coffin of the man whose death he had 
arranged and while the widow, the clergyman’s sweetheart, 


124 THE BIBLE UNMASKED 


sat beside the casket with her three fatherless boys, the 
Rev. Mr. Hight preached his hypocritical sermon, which 
is now recalled with bitter indignation by those who 
were present. 


Although it was unnecessary for David to be rid 
of his wife (or wives) to take another man’s wife, 
it was necessary for Hight to be free of his, that he 
might more fully enjoy his “Bath-sheba,” and so 
under the pretense of “ministering to his wife,” 
while she lay ill, pleading for some help, he cold- 
bloodedly and with murderous intent put arsenic in 
her coffee, and she died in writhing agony. On a 
previous occasion, it has now been unearthed, a high- 
school girl, a pretty organist and member of his flock, 
died under similar circumstances. 

Did Hight think he could commit murder with 
the same immunity as David? Fortunately the laws 
of this country are not founded upon the Bible, and 
. this disciple of God is now serving a term of life 
imprisonment for his “David-like’” crime. 

Let us pick up the thread of our story and con- 
tinue with the narrative of the book “blessed with 
divine inspiration.” 

Samuel 2, Chapter 11, Verses 16-21. 

16 And it came to pass, when Joab observed the city, 
that he assigned Uriah unto a place where he knew that 
valiant men were. 

17 And the men of the city went out, and fought with 
Joab; and there fell some of the people of the servants of 
David; and Uriah the Hittite died also. 

18 Then Joab sent and told David all the things con- 
cerning the war; 

19 And charged the messenger, saying, When thou 
hast made an end of telling the matters of the war unto 
the king, 

20 And if so be that the king’s wrath arise, and he say 
unto thee, Wherefore approached ye so nigh unto the 


KING DAVID AND HIS WIVES 125 


city when ye did fight? knew ye not that they would shoot 
from the wall? 

21 Who smote Abimelech the son of Jerubbesheth? did 
not a woman Cast a piece of a millstone upon him from 
the wall, that he died in Thebez? why went ye nigh the 
wall? then say thou, Thy servant Uriah the Hittite is 
dead also. 


That human life was held valueless by these 
monsters is self-evident from the above verses. And 
so diabolical was this cunning, and so anxious were 
David's lieutenants to please him that hundreds of 
innocent men were slaughtered that Uriah might die 
also. How David censured his men for being so un- 
necessarily murderous follows. 

Samuel 2, Chapter 11, Verses 22-25. 


22 So the messenger went, and came and shewed David 
all that Joab had sent him for. 

23 And the messenger said unto David, Surely the men 
prevailed against us, and came out unto us into the field, 
and we were upon them even unto the entering of the gate. 

24 And the shooters shot from off the wall upon thy 
servants; and some of the king’s servants be dead, and thy 
servant Uriah the Hittite is dead also. 

25 Then David said unto the messenger, Thus shalt thou 
say unto Joab, Let not this thing displease thee, for the 
sword devoureth one as well as another: make thy battle 
more strong against the city, and overthrow it: and en- 
courage thou him. 


Now that Uriah is dead and no longer an obstacle 
to the complete fulfillment of David’s desire for 
Bath-sheba, we will let the Bible reveal to us the 
libidinous details of this episode. 

Samuel 2, Chapter 11, Verses 26-27. 


26 And when the wife of Uriah heard that Uriah her 
husband was dead, she mourned for her husband. 

27 And when the mourning was past, David sent and 
fetched her to his house, and she became his wife, and 


126 THE BIBLE UNMASKED © 


bare him a son. But the thing that David had done dis- 
pleased the Lorn. 


So much for the actual record of this foul act. 

After accomplishing his ends with diabolical cun- 
ning, and Uriah dead, ‘“‘David sent and fetched Bath- 
sheba to his house, and she became his wife, and bare 
‘him a son.” Under the circumstances, Bath-sheba 
should have considered herself lucky to have had 
David marry her. The general rule of the Biblical 
characters is that she would have merely become one 
of his ‘“‘women,” or as the Bible would say, “‘concu- 
bines.’’ What can one say in commenting upon such 
a story? Words are inadequate to express properly 
our feelings. And yet David, because of his deeply 
religious convictions, is looked upon as an ideal 
example for our youths. If religious convictions pro- 
duce such a man as David, then, by all means, the 
sooner we do away with religion and its mania, the 
sooner we will be able to attain that high moral 
standard which the world has set as its goal. 

Would you consider the character of David the 
proper example for your son to follow? 

Would you consider the story just related as being 
conducive to elevate the moral standard of your 
children? 

With the knowledge of the infamous character of 
David, would you propose him as being a man 
fashioned after the heart of God? 

What would be your opinion of a God who 
selected such a man as David to be his prototype? 

Yes, I would consider the reading of such a story 
with the admonition that such a character pictures 
the loathsomeness and degradation which we should 


KING DAVID AND HIS WIVES 127 


struggle to avoid. But no! The Bible is the Holy 
Word of an Ever-Existing God and every word car- 
ries divine inspiration! Not a single question must 
be raised against it. Just think of it! The mind of a 
child is imbued with the thought that this book— 
the Bible—is the Holy of Holies and must be ever 
held in reverence. Do you wonder at the terrible 
harm inflicted upon a child when this trash of the 
Bible is forced upon him as Divine Truth? 

And that it must be accepted even with his life 
as such! And that the book is so sacred, that he must 
pick it up and kiss it when it falls to the floor! 

There is reason enough why the mentality of the 
world has lagged so miserably behind in the march 
of progress. Instead of the Bible’s being forced upon 
the people as “divine truth,” it should be looked 
upon as a record of the barbarous acts of long ago 
when the human race was groping for a path of light 
in the darkness of ignorance and superstition and 
savagery. | 

“But the thing that David had done displeased the 
Lord,” if you remember, and the dastardly crime is 
brought home to him in the parable of the ewe lamb. 
And as the story is related to him, and the monstrous 
crime unfolded, and he perceives the cruel injustice 
perpetrated, “David’s anger was greatly kindled 
against the man,” and he says, “‘as the Lord liveth, 
the man that hath done this thing shall surely die.” 
When the grim truth is brought home to him that 
“Thou art the man,” what happened? The Lord who 
“liveth” steps into the scene, and proceeds to inflict 
punishment for the deed. What a wonderful oppor- 
tunity for the Lord to reveal a sample of his divine 
justice that we poor mortals may follow. Let me not 


128 THE BIBLE UNMASKED 


tell in my own words what this punishment was that 

the Lord was to inflict upon David whom he had so 

lavishly endowed with wealth and power. The Bible 

tells it in such a way that it deserves to speak for 

itself. | 
Samuel 2, Chapter 12, Verses 11-12. 

11 Thus saith the Lorp, Behold, I will raise up evil 
against thee out of thine own house, and I will take thy 
wives before thine eyes, and give them unto thy neighbour, 
and he shall lie with thy wives in the sight of this sun. 


12 For thou didst it secretly: but I will do this thing 
before all Israel, and before the sun. 


Surely the world should listen when the Lord 
speaks. And what does he say? Does he tell David 
that for his crime he will take from him his kingdom, 
his wealth and his power? No. He tells David that 
for his crime he will take his wives from him, and 
give them to his neighbor, “and he shall lie with 
them in the sight of this sun’’, so all may see it, and 
that David may suffer humiliation for his deed. 

Divine Justice, mingled with a delicate and edify- 
ing situation! What an interesting scene this must 
have been! Performing the act of copulation in broad 
daylight as a punishment for a hellish crime! 

And now a thought about David’s poor wives. 
What did they do to merit such a disgrace? They 
did not become his wives willingly; David, with the 
help of God, took them. And if they did willingly 
choose their wifehood, what difference would that 
make? Why should they be made to suffer such 
humiliation with other men before the eyes of all 
the people for a crime committed by their husband. 
If God is just, why didn’t he punish David himself 
for the crime he committed? 


KING DAVID AND HIS WIVES 129 


God’s action is not only abhorrent to our sense 
of justice, but his action puts woman in a position 
beneath that of the promiscuous dog. If this is a 
sample of divine justice, the sooner we get rid of 
God, the sooner real justice will prevail. But all this 
talk about what the Lord intended to do to David 
was mere spoofing, for we read in the next verse: 

Samuel 2, Chapter 12, Verse 13. 


13 And David said unto Nathan, I have sinned against 
the Lorp. And Nathan said unto David, The Lorp also 
hath put away thy sin; thou shalt not die. 


What can we say of such an example of justice? 
David merely made a confession, like the rites prac- 
tised in the Catholic church, and he was absolved 
of his sin. The narrative does not make mention of 
any contribution, so I presume another method was 
in vogue in those days to ‘“‘satisfy the Lord.” Nowa- 
days the contribution box, though not an essential, 
is a very welcome part of the “absolution.” 

Is this method of repentance conducive to the de- 
velopment of high moral character? Can a person 
“commit any crime on the calendar,” and surely 
David did, and then say, “I have sinned against the 
Lord” (by the way this is what Hight said when he 
was apprehended) and all is forgiven and the punish- 
ment stayed? Is this where the Catholic church got 
one of its most profitable principles? What do you 
think of such a method; of such a travesty of the 
holy principle of right; of such a “covering up” for 
such a dastardly crime? 

David's punishment is very similar to that of Judah 
in his illicit relations with his daughter-in-law, 
Tamar. You remember when Judah was informed 


130 ‘THE. BIBLE UNMASKED 


that Tamar, his daughter-in-law, was with child by 
whoredom, he cried, “Bring her forth that she may 
be burnt,” and when he was confronted with the 
evidence showing by whom she was with child, and 
he recognized it as belonging to him, he punished 
himself to the extent that he “knew her again no 
more.” 

In beginning my task of writing this book I did 
not think I would encounter such distasteful epi- 
sodes. I feel as if I have already recounted a sufficient 
amount of obnoxious scenes from the Bible alone to 
condemn it before the world; but I cannot stop now. 
No matter how distasteful my task becomes I believe 
my efforts in bringing to light just what the Bible 
actually contains, will more than repay the effort I 
put into the work. If I can convince the people that 
the Bible is not the Holy book they were taught to 
believe it is, I will consider my work well repaid. If 
I can bring the truth of the Bible to the attention of 
our Government officials and have them withdraw 
the Government sanction and support of it, my work 
will be productive of great benefit and I will feel 
more than satisfied with such a recompense. 

We have not concluded all there is to say about 
David, although enough has been recorded to bring 
the blush of shame to a multitude of libertines. The 
climax of his life is very fitting and proper and we 
will proceed to it, despite the fact “that as the Lord 
liveth this man would surely die.” What would you 
expect would be the final act of the man whose 
wickedness we have just related? What would be the 
general attitude of most men who had lived a most 
profligate life and knew that the end was at hand? 
What moral ending would you expect to find, as a 


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KING DAVID AND HIS WIVES ' 133 


final act of David’s life, in a book that for nearly two 
thousand years has been sacredly worshipped as the 
infallible Word of God? Surely here is an opportu- 
nity to give to the world an example of a repentant 
soul. ‘Truly a message that one could call divine. 
But it is the following episode which concludes the 
life of “David the son of Jesse, and the man who 
was raised up on high, the anointed of the God of 
Jacob, and the sweetest psalmist of Israel.” * What 
a mockery! 

The delectable scene follows. 

The First Book of Kings, Chapter 1, Verse 1. 


Now king David was old and stricken in years; and they 
‘\ covered him with clothes, but he gat no heat. 


Now if you think David was covered with clothes 
merely for the purpose of keeping his body warm, 
you are greatly mistaken and I am surprised at your 
credulity. It was for an altogether different purpose 
that efforts were made to give him heat, as the fol- 
lowing verse reveals. 

The First Book of Kings, Chapter 1, Verse 2. 


2 Wherefore his servants said unto him, Let there be 
sought for my lord the king a young virgin: and let her 
stand before the king, and let her cherish him, and let her 
lie in thy bosom, that my lord the king may get heat. 


Of all of David’s wives and concubines none were 
sought to arouse within his breast a final passionate 
response. The beautiful Bath-sheba has lost her 
charm and the multitude of his other women were 
as stale bread. Perhaps the delicacy of the untouched 
soft skin of a young virgin was necessary to arouse 


* Samuel 2, Chapter 23, Verse 1. 


134 THE BIBLE UNMASKED 


that spark of sexual desire to overcome the harrow- 
ing impotence in this Biblical Lothario. Certainly 
the method selected to revive his “heat” was a most 
delightful one, as recorded in the following. 

The First Book of Kings, Chapter 1, Verses 3-4. 


$ So they sought for a fair damsel throughout all the 
coasts of Israel, and found Abishag a Shunammite, and 
brought her to the king. . 

4 And the damsel was very fair, and cherished the king, 
and ministered to him: but the king knew her not. 


What a delicate mission the servants of David un- 
dertook, in examining all the young girls “through- 
out. all the coasts of Israel’? to determine their 
virginity and pick out the most beautiful one. I 
wonder if there were a scramble by all the young 
ladies to submit to the scrutinizing examination? 
Or rather was there a protest against such an abomin- 
able undertaking? 

But the more we inquire into the social conditions 
of the people of the Biblical narratives the more 
we are convinced that the less said the better. So 
after the examination of the young girls “throughout 
all the coasts of Israel,’ a damsel ‘‘very fair’ was 
found; and she “cherished the king, and ministered 
to him: but the king knew her not.” Let us reflect 
for a moment on what is recorded in the verses just 
quoted. 

Abishag, this beautiful young virgin, “cherished 
and ministered” to David. Now what do the narra- 
tors mean by that? What an elevating and inspiring 
scene this must have been. What a situation it pre- 
sented! What a conundrum it must be to a clergy- 
man to explain this event of David’s life to his 
congregation. 


KING DAVID AND HIS WIVES 135 


All the efforts of the beautiful young virgin seem 
to have been of no avail: even to that of “lying in 
his bosom.” If David was unable to respond to the 
caresses of a beautiful young damsel, “that had not 
known man,’ as the Bible would say, then surely his 
poignancy must have been indeed great. Impotence 
to David was worse than death, and even the Lord 
offered no help to David in his plight. 

That Abishag “ministered” to David for a con- 
siderable time and that David made heroic efforts to 
“gat” heat that he may “know her,” can be judged 
from the quotation of verses 15 and 16 of the same 
chapter. While Abishag was ministering to David, 
Nathan, the prophet, was entreating Bath-sheba to 
‘intervene with David before he died that Solomon 
should inherit the throne, for news had just been 
brought to them that another son by another wife 
had set up a throne and had proclaimed himself 
King of Israel. 

That Bath-sheba was aware that a young virgin 
was ministering to her husband seems quite evident 
also from the following. 

The First Book of Kings, Chapter 1, Verses 5-16. 


5 Then Adonijah the son of Haggith exalted himself, 
saying, I will be king: and he prepared him chariots\and 
horsemen, and fifty men to run before him. 

6 And his father had not displeased him at any time in 
saying, Why hast thou done so? and he also was a very 
goodly man; and his mother bare him after Absalom. 

7 And he conferred with Joab the son of Zeruiah, and 
with Abiathar the priest: and they following Adonijah 
helped him. 

8 But Zadok the priest, and Benaiah the son of 
Jehoiada, and Nathan the prophet, and Shimei, and Rei, 
and the mighty men which belonged to David, were not 
with Adonijah. 


136 THE BIBLE UNMASKED 


§ And Adonijah slew sheep and oxen and fat cattle by 
the stone of Zoheleth, which is by Enrogel, and called all 
his brethren the king’s sons, and all the men of Judah the 
king’s servants: 

10 But Nathan the prophet, and Benaiah, and the 
mighty men, and Solomon his brother, he called not. 

11 Wherefore Nathan spake unto Bath-sheba the mother 
of Solomon, saying, Hast thou not heard that Adonijah 
the son of Haggith doth reign, and David our lord knoweth 
ié not? 

12 Now therefore come, let me, I pray thee, give thee 
counsel, that thou mayest save thine own life, and the 
life of thy son Solomon. 

13 Go and get thee in unto king David, and say unto 
him, Didst not thou, my lord, O king, swear unto thine 
handmaid, saying, Assuredly Solomon thy son shall reign 
after me, and he shall sit upon my throne? why then 
doth Adonijah reign? 

14 Behold, while thou yet talkest there with the king, 
I also will come in after thee, and confirm thy words. 

15 And Bath-sheba went in unto the king into the — 
chamber: and the king was very old; and Abishag the 
Shunammite ministered unto the king. 

16 And Bath-sheba bowed, and did obeisance unto the 
king. And the king said, What wouldest thou? 


What a pitiful sight David must have been, with 
the beautiful Abishag “‘ministering unto the King’, 
as Bath-sheba entered his presence. Bath-sheba ob- 
served that the King was very old. 

“And the damsel was very fair, and cherished the 
King, and ministered to him: but the King knew her 
not.” 

What a fitting epitaph is this for the gentleman 
whose acts we have just reviewed. 





CHAPTER X 


THe RAPE oF TAMAR By HER BROTHER AMNON 





The love of brother and sister is one of the sweet- 
est and most appealing of life’s relationships. When 
this love is enhanced by the brother’s chivalric atti- 
tude towards his sister, and he not only loves her 
tenderly, but seeks to act as her guardian and pro- 
tector, we have a family relationship, the very em- 
bodiment of which “is a consummation devoutly to 
be wished.” 

When you see a brother anxious about the wel- 
fare of his sister, you can very confidently conclude 
that they are members of a family with the very 
highest ideals and principles. ‘The love of brother 
and sister is one of those human ties which we re- 
member with so much tenderness and-mention with 
so much pride. Were this affection between brother 
and sister instilled in us in our childhood, there 
would be no need for fearful moments in later years 
regarding our children’s development. Their char- 
acters will reflect their training. They will become 
not only an honor to their parents, but a credit to 
the community which is fortunate enough to have 
them as citizens. The finest impulses of life spring 
from this brotherly and sisterly devotion. 

And how many men, remembering their sisters, 
are deterred from committing some misdeed towards 
another man’s sister? And how many times have you 
heard a man say to another who boasts of his con: 

137 


4 


138 THE BIBLE UNMASKED 


quests, ““Would you want that to happen to your 
sister?’’ Morality’s cornerstone is shaped within the 
circle of the family. Learn the attitude of one 
towards the other and you have the key to that fam- 
ily’s moral worth. Morality’s most perfect instru-. 
ment in measuring the calibre of a man is in deter- 
mining his attitude towards the weaker sex. To in- 
still this cherished relationship into the minds of our 
children should be our deep concern. 

If it is by example and illustration that moral les- 
sons are best inculcated, then it naturally follows 
that the books we instruct our children to read 
should contain stories which impress such ae) 
upon their mind. 

There are in circulation many books ate such 
stories and examples, but the ministers of the church 
do not seem to be particularly interested in them. 
They are over-officious in their demand that the 
Bible be read in our public schools and its examples 
be impressed upon the minds of our children. So, 
as a means of enlightenment, we will relate the next 
story which follows in the Bible so that you may 
judge for yourself its value in uplifting morally the 
character of our people. It is needless to mention 
that your sensibilities will be shocked by what is 
to follow, unless the previous chapters of the Bible 
have revealed a sufficient amount of appalling stories 
to make you callous to anything that might still be 
related. 

Remember, the story to follow comes from a book 
sanctified as the Holy Scriptures, and I wonder how 
many can read it without a feeling of repulsion and 
contempt for the book from which it is taken? How 
many will understand the mockery of such a name 





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THE RAPE OF TAMAR 141 


as ‘Holy Scriptures’ upon the covers of the Bible? 
For its full significance, I quote the story without 
interruption. 

Samuel 2, Chapter 13, Verses 1-14. 


And it came to pass after this, that Absalom the son of 
David had a fair sister, whose name was Tamar; and 
Amnon the son of David loved her. 

2 And Amnon was so vexed, that he fell sick for his 
sister Tamar; for she was a virgin; and Amnon thought 
it hard for him to do any thing to her. 

3 But Amnon had a friend, whose name was Jonadab, 
the son of Shimeah, David’s brother: and Jonadab was 
a very subtile man. 

4 And he said unto him, Why art thou, being the 
king’s son, lean from day to day? wilt thou not tell me? 
And Amnon said unto him, I love Tamar my brother 
Absalom’s sister. 

5 And Jonadab said unto him, Lay thee down on thy 
bed, and make thyself sick: and when thy father cometh 
to see thee, say unto him, I pray thee, let my sister Tamat 
come, and give me meat, and dress the meat in my sight, 
that I may see it and eat it at her hand. 

6 So Amnon lay down, and made himself sick: and 
when the king was come to see him, Amnon said unto the 
king, I pray thee, let Tamar my sister come, and make 
me a couple of cakes in my sight, that I may eat at her 
hand. 

7 Then David sent home to Tamar, saying, Go now to 
thy brother Amnon’s house, and dress him meat. 

8 So Tamar went to her brother Amnon’s house; and 
he was laid down. And she took flour, and kneaded 7¢, and 
made cakes in his sight, and did bake the cakes. 

9 And she took a pan, and poured them out before 
him; but he refused to eat. And Amnon said, Have out all 
men from me. And they went out every man from him. 

10 And Amnon said unto Tamar, Bring the meat into 
the chamber, that I may eat of thine hand. And Tamar 
took the cakes which she had made, and brought them 
into the chamber to Amnon her brother. 

11 And when she had brought them unto him to eat, 
he took hold of her and said unto her, Come lie with me, 
my sister. 

12 And she answered him, Nay, my brother, do not 


142 THE BIBLE UNMASKED 


force me; for no such thing ought to be done in Israel: 
do not thou this folly. 

13 And I, whither shall I cause my shame to go? and 
as for thee, thou shalt be as one of the fools in Israel. 
Now therefore, I pray thee, speak unto the king; for he 
will not withhold me from thee. 

14 Howbeit he would not hearken unto her voice: but, 
being stronger than she, forced her, and lay with her. 


The pleadings of his fair sister were of no avail. 
‘‘Nay, my brother, do not force me,” she cried; but, 
evidently bearing in mind the example set by his 
father David, Amnon, “being stronger than she, 
forced her, and lay with her.” 

Wouldn’t this story be ten thousand times better 
if it depicted an altogether different scene—a scene 
where a brother seeks, even to the sacrificing of his 
life, the protection of his sister? | 

So much for this foul deed. Amnon is well suited 
to be associated with the other Biblical men, and is 
truly a worthy son of his infamous father. His: so- 

called “love’’ for his sister was not real love, but a 
brutal and lustful desire. 

Samuel 2, Chapter 13, Verses 15-17. 


15 Then Amnon hated her exceedingly; so that the 
hatred wherewith he hated her was greater than the love 
wherewith he had loved her. And Amnon said unto her, 
Arise, be gone. 

16 And she said unto him, There is no cause: this evil 
in sending me away is greater than the other that thou 
didst unto me. But he would not hearken unto her. 

17 Then he called his servant that ministered unto him, 
and said, Put now this woman out from me, and bolt 
the door after her. 


He could not have treated the commonest woman 
with more brutality than he did his own sister, whom 
he should have protected against harm at all costs. 

Samuel 2, Chapter 13, Verses 18-19. 


THE RAPE OF TAMAR | 143 


18 And she had a garment of divers colours upon her: 
for with such robes were the king’s daughters that were 
virgins apparelled. Then his servant brought her out, and 
bolted the door after her. 

19 And Tamar put ashes on her head, and rent her 
garment of divers colours that was on her, and laid her 
hand on her head, and went on crying. 


What happens to poor Tamar the story does not 
tell at this particular time. 
Samuel 2, Chapter 13, Verse 20. 
20 And Absalom her brother said unto her, Hath 
Amnon thy brother been with thee? but hold now thy 
peace, my sister: he is thy brother; regard not this thing. 


So Tamar remained desolate in her brother Absalom’s 
house. 


The story continues, and Absalom, after a period 
of two years, finally avenges the rape of his sister, by 
murdering Amnon. 

Just think, this story of rape and incest, is quoted 
from the book that our children are taught to read 
in Sunday Schools; the book they are taught to hold 
in deep reverence, and respect above everything else 
in life; a book that they are forced to kiss if it hap- 
pens to fall to the floor—the kiss implying the love 
and holiness with which they regard it—a book which 
has made mental slaves of them, and which must be 
worshipped with an undivided devotion. Even to 
question the authority of this book is the sacrilege 
of sacrilege. 

Oh! the horror of it! It seems unbelievable that 
such a story, where a brother cunningly entices his 
sister into his room, under the pretext of being ill, 
and while she is engaged in preparing his food, 
orders all attendants to leave, and then ravishes her, 
could be found anywhere within the reach of chil- 


144 THE BIBLE UNMASKED 


dren; and yet ignorant parents and stupid preachers, 
even to the extent of punishment, force the reading 
of this book upon children! 

Before passing on to the next story, let me ask this 
question: Is the Bible the book to which we should 
look for that sublime example of family relationship 
we all should try to emulate? 

Answer that question in the sincerity of your own 
mind? 


eet etn inet aaa ais 


CHAPTER XI 


Tue Story OF RUTH 


Gr ONAN AD ALN 


“It’s love that makes the world go ’round,” and 
those stories which depict love in its best and holiest 
sense, are ever dear to the heart of man. Surely it 
would appear certain that the sweetest story of love 
would be found in the book represented as being of 
“divine inspiration” and containing the highest sen- 
timents of love. You would expect it to detail love 
in its most cherished and hallowed way and to be 
ever a guide and inspiration for the children of the 
earth to follow. 

Whenever we speak of love—that precious bond 
between man and woman—we quite naturally think 
of the immortal production, “Romeo and Juliet.” 
But it may be enlightening to some to learn that 
“Romeo and Juliet” is not to be found in the Bible. 
This wonderful classic of love’s emotion is the prod- 
uct of a human being by the name of William 
Shakespeare. We might well boast of the Bible and 
its value were it to contain this precious document 
of love. 

But the love story of the Bible is found in The 
Book of Ruth, and let us hope it contains the phi- 
losophy, the inspiration, the humanity and the love 
of one for the other, found in that love story of 
Shakespeare. 

145 


146 THE BIBLE UNMASKED 


It is by example and inspiration, more than by 
any other means, that we advance intellectually and 
morally. It is example which inspires us to emulate 
the great forward steps that have been made in the 
ethical and moral life of the human race. For that 
reason examples are of the utmost importance in 
elevating the moral life of man. 

It is “setting the good example” to the child, which 
prompts him, above everything else, to develop moral 
character. How often is it the bad example that is 
responsible for the warping of the child’s moral 
fibre? If it is the example that is so influential in de- 
termining the moral development of our children, 
it therefore becomes our solemn duty to see that 
only the best of examples are put before our chil- 
dren for their guidance. 

It is our duty as parents, if we are concerned at all 
with the happiness of our children and the welfare 
of our community, to see that the pernicious and the 
degrading influences are avoided and those tender 
emotions that make for love, and honor, and integ- 
rity are implanted into the very depths of their 
hearts. The Bible contains “love stories’; but these 
stories are such that I do not think you would con- 
sider them the ideal ones that your daughter should 
follow. 

Were your daughter to follow the action of Ruth 
in the attainment of what she desired, what would 
be your opinion of her? And if you object to the be- 
havior of Ruth, what right have you to insist that 
your child read the Bible for inspiration and ex- 
ample? And if the Bible’s narrative is such that it 
deserves your condemnation, of what spineless ma- 
terial are you made that you are not prompted to 


THE STORY OF RUTH 147 


protest against the dissemination of the Bible’s im- 
moralities and degrading influences? If the Bible 
admonished our young women to avoid the actions 
of Ruth in the attainment of what she desired, then 
we could, with pride, point to its moral. But it does 
nothing of the kind. It is just another one of the 
Bible’s samples of prostitution and sexual de- 
bauchery. 

Although the entire Book of Ruth is quite short, 
I do not think it necessary to quote it in its entirety. 
The story relates how a famine covered the land 
and how a man and his wife and two sons journeyed 
to another country to escape starvation; while there, 
the two sons married two daughters of that land. In 
a short time all the male members of the family 
died, leaving the mother and her two daughters-in- 
law without male companionship and support. And 
from here we begin our story. 

I quote The Book of Ruth, Chapter 1, Verses 
1-13. 


Now it came to pass in the days when the judges ruled, 
that there was a famine in the land. And a certain man 
of Beth-lehem-judah went to sojourn in the country of 
Moab, he, and his wife, and his two sons. 

2 And the name of the man was Elimelech, and the 
name of his wife Naomi, and the name of his two sons 
Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And 
they came into the country of Moab, and continued there. 

3 And Elimelech Naomi’s husband died; and she was 
left, and her two sons. 

4 And they took them wives of the women of Moab; 
the name of the one was Orpah, and the name of the 
other Ruth: and they dwelt there about ten years. 

5 And Mahlon and Chilion died also both of them; 
and the woman was left of her two sons and her husband. 

6 Then she arose with her daughters in law, that she 
might return from the country of Moab: for she had 


148 THE BIBLE UNMASKED 


heard in the country of Moab how that the Lorp had 
visited his people in giving them bread. 

7 Wherefore she went forth out of the place where 
she was, and her two daughters in law with her; and 
they went on the way to return unto the land of Judah. 

8 And Naomi said unto her two daughters in law, Go, 
return each to her mother’s house: the Lorp deal kindly 
with you, as ye have dealt with the dead, and with me. 

9 The Lorp grant you that ye may find rest, each 
of you in the house of her husband. Then she kissed them; 
and they lifted up their voice, and wept. 

10 And they said unto her, Surely we will return with 
thee unto thy people. 

11 And Naomi said, Turn again, my daughters: why 
will ye go with me? are there yet any more sons in my 
womb, that they may be your husbands? 

12 Turn again, my daughters, go your way; for I am 
too old to have a husband. If I should say, I have hope, 
if I should have a husband also tu night, and should 
also bear sons; 

13 Would ye tarry for them till they were grown? 
would ye stay for them from having husbands? nay, my 
daughters; for it grieveth me much for your sakes that the 
hand of the Lorp is gone out against me. 


It was certainly nice for the two daughters-in-law 
to cling to their mother-in-law in this crisis, but let 
me repeat, as an edifying thought, the words of the 
mother when she says, “Turn again my daughters, 
why will you go with me? Are there yet any more 
sons in my womb, that they may be your husbands?” 
This is not the only edifying thought expressed in 
the narrative and we quote again, ““Curn again, my 
daughters, go your way; for I am too old to have a 
husband. If I should say, I have hope, if I should 
have a husband also to-night, and should also bear 
sons.” I am inclined to think that if there were any 
men around Orpah and Ruth would have wanted 
them, since marriage was what Naomi so anxiously 
desired for them. How foolish it would have been 


THE STORY OF RUTH 149 


for them to wait for the birth and growth of Naomi’s 
child, “if she should have a husband also to-night, 
and should also bear sons’’! 

Aside from what the narrative implies and aside 
from the delicacy with which it is expressed, no one 
can gainsay that the above quotations do not make 
for a sensible sex education for our young. 

The Book of Ruth, Chapter 1, Verses 14-19. 


14 And they lifted up their voice, and wept again: and 
Orpah kissed her mother in law; but Ruth clave unto her. 

15 And she said, Behold, thy sister in law is gone back 
unto her people, and unto her gods: return thou after 
thy sister in law. 

16 And Ruth said, Entreat me not to leave thee, or to 
return from following after thee: for whither thou goest, 
I will go; and where thou lodgest, I will lodge: thy peopie 
shall be my people, and thy God my God. 

17 Where thou diest, will I die, and there will I be 
buried: the Lorp do so to me, and more also, if aught 
but death part thee and me. 

18 When she saw that she was steadfastly minded to go 
with her, then she left speaking unto her. 

19 So they two went until they came to Beth-lehem. 
And it came to pass, when they were come to Beth-lehem, 
that all the city was moved about them, and they said, 
Is this Naomi? 


Because of Ruth’s loyalty, Naomi, her mother-in- 
law, was constantly on the look-out for her welfare 
and particularly anxious to secure a husband for her. 
It is Naomi’s actions in this matter which bring us 
to the heart of the story. It is what she makes Ruth 
do that so concerns us. 

The Book of Ruth, Chapter 3, Verses 1-4. 


Then Naomi her mother in law said unto her, My 
daughter, shall I not seek rest for thee, that it may be well 
with thee? 

2 And now is not Boaz of our kindred, with whose 


150 THE BIBLE UNMASKED 


maidens thou wast? Behold, he winnoweth barley to night 
in the threshingfloor. 

3 Wash thyself therefore, and anoint thee, and put thy 
raiment upon thee, and get thee down to the floor: but 
make not thyself known unto the man, until he shall have 
done eating and drinking. 

4 And it shall be, when he lieth down, that thou shalt 
mark the place where he shall lie, and thou shalt go in, and 
uncover his feet, and lay thee down; and he will tell thee 
what thou shalt do. 


This is certainly a pleasing situation. “And it shall 
be, when he lieth down, that thou shalt mark the 
place where he shall lie, and thou shalt go in, and 
uncover his feet, and lay thee down; and he will tell 
thee what to do.” “He will tell thee what to do” is 
just enough, if our taste were for the lascivious, to 
arouse our curiosity for more details. Ruth was well 
aware what was to take place, as she assented to the 
instructions in the verse following. 

The Book of Ruth, Chapter 3, Verses 5-6. 


5 And she said unto her, All that thou sayest unto me 
I will do. 

6 And she went down unto the floor, and did according 
to all that her mother in law bade her. 


That Ruth followed the instructions of her 
mother-in-law to the letter, is revealed in the next 
verse, and we inquisitively await her action, es- 
pecially since we are told that when she “uncover 
his feet, and lay thee down, he will tell thee what 
to do.”’ 

The Book of Ruth, Chapter 3, Verse_7. 


7 And when Boaz had eaten and drunk, and his heart 
was merry, he went to lie down at the end of the heap of 
corn: and she came softly, and uncovered his feet, and 
laid her down. 










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THE STORY OF RUTH 153 


What a situation! After eating and drinking to 
your heart’s content, to lie down for a sweet slumber 
and have a delightful and willing young lady to un- 
cover your feet, lie down next to you, and be your 
bed-fellow until 

The Book of Ruth, Chapter 3, Verse 8. 


8 And it came to pass at midnight, that the man was 
afraid, and turned himself: and, behold, a woman lay 
at his feet. 





Now put yourself in Boaz’s position for a moment, 
and would you not have been “afraid” to find in the 
very dead of night, a lovely young lady lying next 
to you, wholly unannounced and unexpected? 

The Book of Ruth, Chapter 3, Verse 9. 


9 And he said, Who art thou? And she answered, I am 
Ruth thine handmaid: spread therefore thy skirt over 
thine handmaid: for thou art a near kinsman. 


“Who art thou?” Boaz nervously, but very rightly 
asks. And it is very fortunate he had that much 
presence of mind, and Ruth answered coyly and with 
all the appeal of the feminine instinct, “I am Ruth, 
thy handmaid: therefore spread thy skirt over thy 
handmaid,” which was certainly an encouraging sign 
on her part. They wore loose apparel in those days 
and when she said to Boaz, “spread thy skirt over thy 
handmaid,” there was much significance attached to 
that suggestion. 

The Book of Ruth, Chapter 3, Verses 10-11. 


10 And he said, Blessed be thou of the Lorp, my 
daughter: for thou hast shewed more kindness in the 
latter end than at the beginning, inasmuch as thou fol- 
lowedst not young men, whether poor or rich. 

11 And now, my daughter, fear not; I will do to thee 


154 THE BIBLE UNMASKED 


all that thou requirest: for all the city of my people doth 
know that thou art a virtuous woman. 


No wonder Boaz blessed the Lord for her, and did 
unto her all that she requireth. But I doubt very 
much whether all the people considered her a virtu- 
ous woman after this little lark. People are rather 
suspicious of young girls who spend the night with 
a man. 

I wonder what Boaz meant when he said, “for 
thou hast shown more kindness in the latter end than 
at the beginning?’’ Could it have been that Ruth at 
first repulsed his attentions and later willingly sub- 
mitted to him? 

The Book of Ruth, Chapter 3, Verses 12-13. 

12 And now it is true that I am thy near kinsman: 
howbeit there is a kinsman nearer than I. 

13 Tarry this night, and it shall be in the morning, 
that if he will perform unto thee the part of a kinsman, 
well; let him do the kinsman’s part: but if he will not do 
the part of a kinsman to thee, then will I do the part of 


a kinsman to thee, as the Lorp liveth: lie down until 
the morning. 


If you think Boaz meant anything but the purest 
of Platonic relationship when he told Ruth at mid- 
night, mind you, to “lie down until the morning,” 
and that, as the Lord liveth, he would do the kins- 
man part to her, you are assured of this truth from 
the following. 

The Book of Ruth, Chapter 3, Verse 14. 


14 And she lay at his feet until the morning: and she 
rose up before one could know another. And he said, Let 
it not be known that a woman came into the floor. 


‘There is somewhat of a slight contradiction in the 
verse above. Certainly if it were midnight when Boaz 


THE STORY OF RUTH 155 


discovered Ruth, and she lay there with him until 
morning, there was plenty of time for one to “know 
another.” The translators, evidently realizing the sug- 
gestion of forbidden sexual conduct contained in this 
verse, inserted the phrase, “she rose up before one 
could know another,” to circumvent the thought that 
would naturally arise at such a situation. The situa- 
tion and inference, however, are only too plain. His 
very significant remark, “Let it not be known that 
a woman came into the floor,” needs no comment. 
The Book of Ruth, Chapter 3, Verses 15-16. 


15 Also he said, Bring the vail that thou hast upon thee, 
and hold it. And when she held it, he measured six meas- 
ures of barley, and laid it on her: and she went into 
the city. 

16 And when she came to her mother in law, she said, 
Who art thou, my daughter? And she told her all that 
the man had done to her. 


Enough has been quoted from this narrative to 
classify it as being too suggestive for cultural reading, 
especially to growing youth. ‘And she told her all 
that the man had done to her,” is sufficient unto it- 
self to brand it with the mark of the lascivious. ‘That 
Ruth was fully compensated for “all that the man 
had done to her,” is amplified in the following. 

The Book of Ruth, Chapter 3, Verses 17-18. 


17 And she ‘said, These six measures of barley gave 
he me; for he said to me, Go not empty unto thy mother 
in law. 

18 Then said she, Sit still, my daughter, until thou 
know how the matter will fall: for the man will not be 
in rest, until he have finished the thing this day. 


What Naomi meant when she told Ruth “to sit 
still, my daughter, until thou know how the matter 


156 THE BIBLE UNMASKED 


will fall,” admits of your own interpretation and I 
will not give mine. Of one thing I am sure, and that 
is this: If your daughter, or any man’s daughter 
chose Ruth’s method of securing a husband, what 
would be your thoughts about the matter? Would | 
you consider it elevating? Would you consider it 
respectable? Would you sanction it as being the 
proper course of courtship? Or would you more 
properly condemn it as being abhorrent to our moral 
sensibilities? If you read this story in any other book 
than the Bible, would you not condemn it as being 
suggestive and vulgar? Haven’t stories with less 
“color” than this one been judged obscene? If we are 
to look to the Bible for our source of knowledge and 
our guidance through life, is this story of Ruth con- 
ducive to such an end? 

Now, honor bright, let us be fair and honest with 
each other. Wouldn’t it have made a glorious dif- 
ference; wouldn’t an immeasurable benefit have re- 
sulted, had the story of Ruth imparted to the mar- 
riageable girl or prospective bride the essential 
knowledge so vital to her welfare and happiness in 
the marital state? Knowledge of the proper sex rela- 
tion; knowledge of maternal care; yes, knowledge of 
Birth Control; not instead to suggest that she lay on 
the floor, next to a man all night as an advertisement 
for her charms and physical credentials of her mar- 
riageability? 

And to cap the climax, marriage ceremonies are 
solemnized by the bride and groom, placing their 
hands, in the holy bonds of matrimony, upon the 
covers of the Bible, as a benediction of God to their 
sacred union! 





CHAPTER XT 


KING SOLOMON AND His SONGS 





Before quoting the erotic utterances from the 
Songs of Solomon, it may be permissible to make 
mention of an incident in the life of Solomon which 
possesses a rather unique angle and which gives an 
interesting index to his conduct. You remember 
when Abishag, the young and beautiful virgin, was 
ministering to David to give him “heat” that he 
might “know her,” Bath-sheba, his wife, approached 
him, and in pleading tones, begged David, that 
Solomon, her child, might inherit the throne of 
Israel. She made this plea because word had just 
been brought to her by Nathan, the prophet, that 
another and elder son, Adonijah, by another wife, 
had set up a throne and proclaimed himself King 
of Israel. David granted her request, if you remem- 
ber, and upon his death, Solomon ascended the 
throne of Israel. 

Being denied the right to the cherished kingship, 
Adonijah wanted the next best thing that David 
possessed, and we begin our narrative by quoting 
Kings 1, Chapter 2, Verses 12-14. 


12 Then sat Solomon upon the throne of David his 
father; and his kingdom was established greatly. 

13 And Adonijah the son of Haggith came to Bath- 
sheba the mother of Solomon. And she said, Comest thou 
peaceably? And he said, Peaceably. 


157 


158 THE BIBLE UNMASKED 


14 He said moreover, I have somewhat to say unto thee. 
. And she said, Say on. | 


Adonijah has evidently buried his disappointment 
at not being able to reign over Israel and shows his 
manhood by coming to Bath-sheba and proclaiming 
peace. This is a very encouraging sign, for, several 
thousand were generally killed when such a situation 
arose among these blood-thirsty savages. ““‘Comest 
thou peaceably?” asks Bath-sheba, and.Adonijah re- 
plies, ““Peaceably.” But—and this forms the basis of 
a significant incident—‘I have somewhat to say unto 
thee,’ and Bath-sheba, with all the refinement and 
dignity of a King’s mother, answers, “Say on.” 

Kings 1, Chapter 2, Verses 15-17. 


15 And he said, Thou knowest that the kingdom was 
mine, and that all Israel set their faces on me, that I 
should reign: howbeit the kingdom is turned about, and 
is become my brother’s: for it was his from the Lorp. 

16 And now I ask one petition of thee, deny me not. 
And she said unto him, Say on. 

17 And he said, Speak, I pray thee, unto Solomon the 
king, (for he will not say thee nay,) that he give me 
Abishag the Shunammite to wife. 


After all, it was a very small price to ask in ex- 
change for the giving up of a kingdom; a kingdom 
with sufficient power to secure for yourself any 
woman that you desired. But aside from that, is not 
the situation one of high spiritual value? Is it not 
conducive to moral elevation to ask as your wife a 
young lady who but recently had lain in the bosom 
of your father for the purpose of giving him “heat’’? 
As for Abishag, she no doubt was anxious after the 
heroic endeavor to have David “‘know her,” to secure 
as a husband a younger and more virile man. Bath- 


KING SOLOMON AND HIS SONGS 159 


sheba sees the justice of Adonijah’s petition, and pos- 
sibly remembering with a bit of jealousy the scene 
of David and Abishag, agrees to speak to Solomon in 
behalf of Adonijah in his quest for the beautiful 
virgin. As Solomon’s reign is noted for its wisdom, 
let us note carefully with what wisdom he executes 
his first official act. 
Kings 1, Chapter 2, Verses 18-20. 


18 And Bath-sheba said, Well; I will speak for thee 
unto the king. 

19 Bath-sheba therefore went unto king Solomon, to 
speak unto him for Adonijah. And the king rose up to 
meet her, and bowed himself unto her, and sat down on 
his throne, and caused a seat to be set for the king’s 
mother; and she sat on his right hand. 

20 Then she said, I desire one small petition of thee; 
I pray thee, say me not nay. And the king said unto her, 
Ask on, my mother; for I will not say thee nay. 


After all, it was a very small matter, when we take 
into consideration that Solomon was to possess seven 
hundred wives and three hundred concubines. And 
then there is another thought to be taken into con- 
sideration. What would Solomon do with Abishag? 
Would this wise man (wisest who ever lived accord- 
ing to the Bible) want her for himself after she had 
lain in his father’s bosom? Or was the beauty of 
Abishag so captivating that it overshadowed this ob- 
jection? 

For the answer to Bath-sheba’s request of Adoni- 
jJah’s desire, we must continue with the Biblical nar- 
rative; but remember Solomon’s assurance to his 
mother when she asks for the granting of this ‘‘one 
small petition,” he answers, “I will not say thee nay.” 


160 THE BIBLE UNMASKED 


Kings 1, Chapter 2, Verses 21-22. 


21 And she said, Let Abishag the Shunammite be given 
to Adonijah thy brother to wife. 

22 And King Solomon answered and said unto his 
mother, And why dost thou ask Abishag the Shunammite 
for Adonijah? ask for him the kingdom also; for he is 
mine elder brother; even for him, and for Abiathar the 
priest, and for Joab the son of Zeruiah. 


What! did Solomon consider the beauty of this 
Shunammite maid equal to the possession of his king- 
dom? “Why, Mother dear, why don’t you ask me for 
the entire kingdom’? whispered Solomon with a 
slight curl upon his lips. Solomon not only inherited 
his father’s kingdom, but also a passionate desire to 
possess this beautiful virgin. For Adonijah’s insolence 
for even making such a request, read the judgment 
this “wise” man of Israel inflicts upon him. 

Kings 1, Chapter 2, Verses 23-25. 


23 Then king Solomon sware by the Lorp, saying, God 
do so to me, and more also, if Adonijah have not spoken 
this word against his own life. , 

24 Now therefore, as the Lorp liveth, which hath estab- 
lished me, and set me on the throne of David my father, 
and who hath made me a house, as he promised, Adonijah 
shall be put to death this day. 

25 And King Solomon sent by the hand of Benaiah the 
son of Jehoiada; and he fell upon him that he died. 


So much for this little episode. It is indeed a very 
difficult thing to make continual comment upon the 
atrocities of these Biblical characters, and so I will 
let the matter rest with your judgment. My only 
comment is this: Perhaps while in the caress of this 
beautiful young woman, Solomon was inspired to 
write the lovely songs from which I will quote a few 
extracts. The Bible from which the following verses 


KING SOLOMON AND HIS SONGS 161 


are taken, has as a caption at the beginning of the 
chapter: 


“The Church and Christ Congratulate One Another.” 


If the “Church” is a woman and “Christ” a man, 
well might they. 

I quote The Songs of Solomon, Chapter 1, Verse 
13. 


‘ 


13 A bundle of myrrh is my well beloved unto me; 
he shall lie all night betwixt my breasts. 


I must again confess my lack of spiritual under- 
standing to imagine that this verse represents a “‘lov- 
ing’ meeting between the ous of God and his 
church on earth. 

It is my opinion, and there is abundant evidence 
to prove it true, that the early fathers of the church, 
realizing the eroticism of the Songs of Solomon, 

falsely captioned the verses to detract from their pas- © 

sionate suggestions. For what hypocrisy it is to say 
that these songs represent Christ and his church, 
when they were written long before Christ was born 
and before the Christian church came into existence. 
It is pure hypocrisy to so caption these passionate 
love songs. 

The Songs of Solomon, Chapter 3, Verses 1-2. The 
caption above this song is: 


“The Church’s Fight and Victory in Temptation.” 


What is your opinion of it? 


By night on my bed, I sought him whom my soul loveth: 
I sought him, but I found him rot. 

2 I will rise now, and go about the city in the streets, 
and in the broad ways I will seek him whom my soul 
loveth: I sought him, but I found him not. 


162 _ ‘THE BIBLE UNMASKED 


For wonderful prophetic knowledge we must bow 
in reverence to the Bible. Who would dream that, 
after 2,000 years, this verse would be just as appli- 
cable as it was when first written? Were the “broad 
ways” of Biblical times the same as our own Broad- 
way? 

The Songs of Solomon, Chapter 3, Verses 3-4. 

$ The watchmen that go about the city found me: 
to whom I said, Saw ye him whom my soul loveth? 

4 It was but a little that I passed from them, but I 
found him whom my soul loveth: I held him, and would 


not let him go, until I had brought him into my mother’s 
house, and into the chamber of her that conceived me. 


Remember that at the beginning of this song | 
quoted the caption which appears in the Bible, that 
this song was ‘““The Church’s Fight and Victory in 
Temptation,” and can you tell me how any sane per- 
son can interpret the following words to mean what 
this caption is supposed to infer? “J found him whom 
my soul loveth; I held him, and would not let him 
go, until I brought him into my mother’s house, and, 
into the chamber of her that conceived me.” If the 
“church” was fighting temptation, I am of the convic- 
tion that in this instance, she yielded to zt. What do 
you think of such a “victory’’? 

The next song of Solomon’s is captioned 


“Christ Setteth Forth the Graces of the Church.” 


and I want you to read carefully what follows in or- 
der to note how perfectly and minutely the descrip- 
tion fits the title. 
The Songs of Solomon, Chapter 4, Verses ! 2. 
Behold, thou art fair, my love; behold, thou art fair; 


thou hast doves’ eyes within thy locks: thy hair és as a 
flock of goats, that appear from mount Gilead. 


KING SOLOMON AND HIS SONGS 


2 Thy teeth are like a flock of sheep that are even 
shorn, which came up from the washing; whereof every 
one bear twins, and none is barren among them. 


lf you have never seen the “teeth” of the church 
you can very easily get a glimpse of them by reading 
“The Conflict of Science and Religion” by Professor 
John W. Draper. 


The Songs of Solomon, Chapter 4, Verses 3-5. 


3 Thy lips are like a thread of scarlet, and thy speech is 
comely: thy temples are like a piece of a pomegranate 
within thy locks. 

4 Thy neck is like the tower of David builded for an 
armoury, whereon there hang a thousand bucklers, all 
shields of mighty men. 

5 Thy two breasts are like two young roes that are 
twins, which feed among the lilies. 


Did you ever see anything on a church or a part 


of a church that looked like the breasts of a woman? 
You haven’t, neither have I; nor does this descrip- 


tion refer to a building. This song gives such a per- 


fect “outline” and ‘‘form” of a ‘‘church” that I will 


quote it entire. 


The Songs of Solomon, Chapter 4, Verses 6-9. 


6 Until the day break, and the shadows flee away, I 
will get me to the mountain of myrrh, and to the hill of 
frankincense. 

7 Thou art all fair, my love, there is no spot in thee. 

8 Come with me from Lebanon, my spouse, with me 
from Lebanon: look from the top of Amana, from the top 
of Shenir and Hermon, from the lions’ dens, from the 
mountains of the leopards. 

9 Thou hast ravished my heart, my sister, my spouse; 
thou hast ravished my heart with one of thine eyes, with 
one chain of thy neck. 


Let me repeat the expression, I am sure we have 


all heard, but never in reference to a building. 


164 THE BIBLE UNMASKED 


/ 


“Thou hast ravished my heart, my sister; thou hast 
ravished my heart with one of thine eyes, with one | 
chain of thy neck.” 
‘The Songs of Solomon, Chapter 4, Verse 10. 
10 How fair is thy love, my sister, my spouse! how 


much better is thy love than wine! and the smell of thine 
ointments than all spices! 


We have also heard that before and it was never 
uttered to a church. 
The Songs of Solomon, Chapter 4, Verses 11-12. 


11 Thy lips, O my spouse, drop as the honeycomb: 
honey and milk are under thy tongue; and the smell of 
thy garments is like the smell of Lebanon. 

12 A garden inclosed is my sister, my spouse; a spring 
shut up, a fountain sealed. 


Certainly the church was never deserving of such a 
tribute. And now to conclude this choice erotic song. 
The Songs of Solomon, Chapter 4, Verses 13-16. 


13 Thy plants are an orchard of pomegranates, with 
pleasant fruits; camphire, with spikenard, 

14 Spikenard and saffron; calamus and cinnamon, with 
all trees of frankincense; myrrh and aloes, with all the 
chief spices: 

15 A fountain of gardens, a well of living waters, and 
streams from Lebanon. 

16 Awake, O north wind; and come, thou south; blow 
upon my garden, that the spices thereof may flow out. 
Let my beloved come into his garden, and eat his pleasant 
fruits. 


If in this song “Christ Setteth Forth the Graces of 
the Church” I would like to hear what he has to say 
about the graces of the female form. 

Mothers usually sing their children to sleep with a 
sweet lullaby. To those devoutly religious mothers, 
who hold the Bible so tenderly and preciously, and 








KING SOLOMON AND HIS SONGS 167 


revere it as the inspired word of God, and who are so 
anxious to have their children acquainted with the 
Bible and receive religious instruction, I question if 
even they would sing the following delicate verses 
from the Songs of Solomon, which are found in Chap. 
ter 5, and are captioned. 


“The Church Having a Taste of Christ’s Love is Sick 
of Love.” 


Can you imagine the audacity of the church itself. 
saying it is ‘‘sick of Christ’s love’? 
The Songs of Solomon, Chapter 5, Verse I. 
I am come into my garden, my sister, my spouse: I have 
gathered my myrrh with my spice; I have eaten my honey- 
comb with my honey; I have drunk my wine with my 


milk: eat, O friends; drink, yea, drink abundantly, O 
beloved. — 


Eating and drinking abundantly have always been 
associated. with the lustful and have never to my 
knowledge been symbolical of the church. Praying 
and fasting have been church functions. But to con- 
tinue, and reveal the reason why the church became 
sick of Christ’s love. 

The Songs of Solomon, Chapter 5, Verses 2-4. 

2 I sleep, but my heart waketh: it is the voice of my 
peloved that knocketh, saying, Open to me, my sister, my 
love, my dove, my undefiled: for my head is filled with 
dew, and my locks with the drops of the night. 

3 I have put off my coat; how shall I put it on? I 
have washed my feet; how shall I defile them? 


4 My beloved put in his hand by the hole of the 
doors bet ja. t9 + 


Take your Bible in hand and finish this.song for 
yourself. If you are particularly keen for literature of 
this kind, note well these verses taken at random. 


168 THE BIBLE UNMASKED 


The Songs of Solomon, Chapter 7, Verses 1-3. 
By the way these are a een description of the 
Church's graces.” ™ | 

How beautiful are thy feet with shoes, O prince’s daugh- 
ter! the joints of thy thighs are like jewels, the work of 
the hands of a cunning workman. 

2 Thy navel is like a round goblet, which wanteth not 
liquor: thy belly is like a heap of wheat set about with 
lilies. 

3 Thy two breasts are like two young roes that are 
twins. 


Evidently the songster was greatly enthused over 
the woman’s breasts, for he again says: : 
The Songs of Solomon, Chapter 7, Verses 7-8. 
7 This thy stature is like to a palm tree, and thy breasts 
to clusters of grapes. 
8 I said, I will go up to the palm tree, I will take 


hold of the boughs thereof: now also thy breasts shall be 
as clusters of the vine, and the smell of thy nose like 


apples. 


One final quotation from the last chapter of 
Solomon’s Songs and we will pass on to the next of 
the Bible’s narratives. 

The Songs of Solomon, Chapter 8, Verse 8, sug- 
gests this question: 

8 We have a little sister, and she hath no _ breasts: 


what shall we do for our sister in the day when she 
shall be spoken for? 


The Songs of Solomon, Chapter 8, Verse 14. 
14 Make haste, my beloved, and be thou like to a roe 


or to a young hart upon the mountains of spices. 


The above verse is interpreted by the learned 
Christians as being ‘““The Church prayeth for Christ’s 


KING SOLOMON AND HIS SONGS 169 


coming,” and this in spite of the fact, in a few verses 
back, she was sick of his love. 

Only recently I heard a professor of literature in 
one of our largest universities say that the Songs of 
Solomon were valuable pieces of erotic poetry, but 
should never be in a volume within the reach of a 
child. He said they should be read only by mature 
minds in appreciation of their style of expression.” 

I do not wish to go into a lengthy discussion of 
these erotic songs, but I do wish to mention the fact’ 
that the English translation of them has been greatly 
modified. It is stated upon the most reliable author- 
ity that, in the original language, the Songs of 
Solomon are absolutely unmentionable. To classify 
these songs as being the love of Christ for his Church 
is one of the boldest pieces of insolence and menda- 
city in the hypocritical career of the Church. 

Are the people so credulous as to believe that these 
erotic utterances were inspired by God? 

* Prof. Randolph Sommerville, N. Y. University—Dept. of Liter- 


ature—in address delivered from radio station WJZ, January 6, 
1925. 





CHAPTER XIII 


‘THE Book OF ESTHER 





I had every intention of dissecting this story in 
the same manner as I have revealed the other items 
in the Bible, but the lewd suggestions and immorali- 
ties of this story are only a side issue to its main im- 
port. Compared with the stories already related, the 
story of Esther is a mildly sugar-coated narrative. 
But it contains a scene and a method of which no 
reader of the Bible should be ignorant and I will 
for the sake of exposure, make mention of it. 

It deals with a King who demands that his queenly 
wife enter the chambers of his drunken revelry, pre- 
sumably wearing only her crown, to display her beau- 
tiful body before the eyes of his bawdy guests, for the 
Bible very plainly says, “she was very fair to look 
upon.”’ When Queen Vashti refused to obey the com- 
mand of King Ahasuerus to degrade herself, and was 
dismissed because she upheld her womanly honor, it 
took the King nearly three years, by his personally 
tested method, to find a woman to replace her in the 
Royal household. The details of King Ahasuerus’s 
method of replacing the Queen beggars my prosaic 
pen, so I will let the Bible describe it for you. 

I quote The Book of Esther, Chapter 2, Verses 
12-13. 


12 Now when every maid’s turn was come to go in to 
king Ahasuerus, after that she had been twelve months, 


170 


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THE BOOK OF ESTHER 173 


according to the manner of the women, (for so were the 
days of their purifications accomplished, to wit, six months 
with oil of myrrh, and six months with sweet odours, 
and with other things for the purifying of the women,) 

13 Then thus came every maiden unto the king; what- 
soever she desired was given her to go with her out of the 
house of the women unto the king’s house. 


Mind you, for twelve months these maidens were 
being prepared in the Royal Beauty Parlor to favor 
the King. For six months they were anointed with 
oil of myrrh and for six months with “other sweet 
odours.” Each and every one, after such treatment, 
must have presented a ‘‘dish” truly “fit to set before 
a King.” This most “luscious” dish was “‘served” each 
evening to the King’s taste. : 

The Book of Esther, Chapter 2, Verse 14. 


14 In the evening she went, and on the morrow she 
returned into the second house of the women, to the 
custody of Shaashgaz, the king’s chamberlain, which kept 
the concubines: she came in unto the king no more, ex- 
cept the king delighted in her, and that she were called 
by name. 


“In the evening she went in and on the morrow 
she returned,” is sufficient unto itself. Your imagina- 
tion is not required for further elucidation. You are 
not asked to visualize what took place each night in 
the King’s palace. “She came in unto the King no 
more, except the King delighted in her, and that 
she was called by name.” This merely means that 
some of the girls were so captivating the King re- 
quired a “‘second testing” in order to determine their 
acceptability. The closeness of the contest must have 
been thrilling to all concerned. 

This testing method employed by King Ahasuerus 
by which a virgin entered his chambers in the eve- 


174 THE BIBLE UNMASKED 


ning and went not out until the morning, in order 
that he might select the most desirable one, con- 
sumed a period of nearly three years, and if the 
performance continued night after night, which no 
doubt it did, and the Bible leads one to believe it 
did, more than 1,000 girls were sacrificed upon the 
altar of lust. 

But now for the triumph of the Jewess Esther. 

The Book of Esther, Chapter 2, Verses 15-17. 


15 Now when the turn of Esther, the daughter of 
Abihail the uncle of Mordecai, who had taken her for 
his daughter, was come to go in unto the king, she 
required nothing but what Hegai the king’s chamber- 
lain, the keeper of the women, appointed. And Esther 
obtained favour in the sight of all them that looked mie 
her. 

16 So Esther was meee unto king Ahasuerus into his 
house royal in the tenth month, which is the month 
Tebeth, in the seventh year of his reign. 

17 And the king loved Esther above all the women, 
and she obtained grace and favour in his sight more than 
all the virgins; so that he set the royal crown upon her 
head, and made her queen instead of Vashti. 


But before passing this story let me express this 
thought. This story of Esther once again reveals the 
complete reversal of what the Bible is supposed to 
teach. Instead of Queen Vashti being pictured as 
the Ideal of Womanhood, Esther, who prostituted 
herself, is set forth as the pattern and example for 
the world. Instead of the narration disclosing the 
true qualities that a woman should possess as Queen, 
the Bible details the most revolting method whereby 
a woman is selected for her sexual attractiveness. 
Not intelligence, companionability, sympathetic un- 
derstanding, womanliness and love, but the choice 


4 


THE BOOK OF ESTHER 175 


bed-fellow that she would make is the successful 
qualification for acceptance as wife and queen. 

As I stated before, the real intent of this story does 
not belong technically within the scope of my sub- 
ject, but the immoral performance of making more 
than 1,000 young girls submit to the embrace of a 
man that he may select the most satisfying one was 
,too degrading an act not to call to your attention in 
unmasking the Bible. 

The story itself, with its hideous vindictiveness, 
you are urged to read entirely. ‘Then you will be able 
to grasp more fully the real import of the story. 

I now come to the end of the Old Testament and 
were I to insert as part of this book all the filthy say- 
ings and lewd suggestions of this part of the Bible 
I fear I would never finish my task until I had copied 
a considerable portion of all that the Old Testa- 
ment contains. But if what it contains, as already 
quoted in the preceding pages of this book, is con- 
vincing to you that the Old ‘Testament is a benefit 
to civilization, then you are in perfect accord with 
William Jennings Bryan’s statement “that the Jews 
have given to the Christian world its greatest heri- 
tage.” : 

And yet, peculiar as it may seem, in exchange for 
this priceless heritage, the Christians have “given” 
to the Jews a series of persecutions unequaled in the 
annals of human warfare. This I suppose is the qual- 
ity of the Brotherhood of Man that naturally mani- 
fests itself after a complete conversion to the Bible’s 
precepts. History proves this contention to be true; 
do not the different Christian sects “‘love’’ one an- 
other to the point of slaughter and extermination? 


176 THE BIBLE UNMASKED 


Does not the church itself grow “sick of love’ ac- 
cording to the Bible’s annotators? 

If you do not agree with William Jennings Bryan 
about what he believed the Bible has done for the 
human race, then possibly you are in accord with me 
when I maintain that the Old Testament is one of 
the most revolting. books in circulation. 





CHAPTER XIV 


THe New TESTAMENT 





The Old Testament is so-called because it is sup- 
posed to contain the first “Will” of God.* And by 
the word “Will” is meant the same instrument that 
a person executes to dispose of his possessions after 
his death. 

The believers in the Bible do not think God is 
dead, although a great many people feel sure that 
“he” does not exist. The Bible believers insist that 
God gave that book to the human race to be their 
guide in all earthly matters; and that it contains the 
sum-total of all there is to know; the infallible code 
of morals by which all should live their lives, and the 
secret for the preservation of their souls after death. 
For hundreds of years the ‘‘blood of the innocents” 
has been spilled, to maintain this belief. 

The New Testament is supposed to be the “last 
will and testament” of God. Just as a person may 
make a will and after a number of years decide ta 
change some of his bequests, and executes another, 
so God, according to the Christian believer, elabo- 
rated upon his original covenant. 

The Jews do not accept this “last will and testa- 
ment” of God, and therefore reject it as being un- 


*I am assuming a certain degree of literary license in this 
interpretation. 


177 


178 | THE BIBLE UNMASKED 


worthy of consideration. The Jews believe the 
Messiah is yet to come, and that his appearance wil 
be signalized by his riding upon the back of an ass.* 
Their attitude is very similar to the actions of people 
who refuse to accept the “‘last will and testament” of 
some of their relatives when it deprives them of be- 
quests which were stipulated in a previous covenant. 

It does seem a bit irregular that the Jews, being 
God’s “Chosen People,” should not welcome the is- 
suance of a “‘second will’; and yet if God found an- 
other upon whom to place his affection, it 1s quite 
~ natural that his chosen people would reject this ‘““New 
Testament” and maintain that it is not a true will; 
that it is fraudulent; that it was written under duress, 
and question the maker’s mental capabilities at the 
time of its writing. 

As the situation stands to-day, the difference of 
opinion regarding these two testaments of God has 
caused more sorrow, bloodshed, harm, devilment, 
misery and devastation than any other single item in 
the life and history of the human race. It would have 
been a thousand, thousand times better had God not 
made, as the legal phraseology terms it, this codicil. 
Like a dissatisfied heir, the human race might well 
say to God: “If the Bible is the best you can give us, 
we don’t want it. We would be better off without it.” 

Can you imagine the puerility of showing to a dis- 
tinguished visitor from another planet, called here 
by some marvelous instrumentality like the radio, 
the Bible as our greatest legacy in life? 

As we did not have to go very far into the pages 
of the Old Testament to encounter stories which 


* Zechariah 9-9. 


THE NEW TESTAMENT 179 


shocked our moral sense, so early in the pages of the 
New Testament we find stories of an equally objec- 
tionable nature. 

Before proceeding with a review of the birth of 
Christ as recorded in the New Testament, it might 
be said in justice to those who are so deluded as to 
actually believe that Christ was begotten in a miracu- 
lous way and is the ‘Son of God,” the truth of the 
matter cannot be overlooked because of their convic- 
tions and feelings. A great many people believe a 
great many impossible things that must nevertheless 
be analyzed and publicly ridiculed in order to bring 
these people to their senses. 

How true are the words of Mark Twain, when he 
says: “Power, money, persuasion, supplication, per-— 
secution—these can lift at a colossal humbug—push 
it a little—weaken it a little, century after century; 
but only laughter can blow it to rags and atoms at a 
blast. Against the assault of laughter nothing can 
stand.” * 

I have often remarked, that if the Bible said that 
Moses stood on his eye-lid while God wrote the Ten 
Commandments with an in-growing toe-nail, the 
credulous would find no difficulty in believing it. 
And why should they? If it is a question of belief 
and faith what difference does its improbability 
make? I have read Mark Twain’s “War Prayer” with 
all the solemnity of a preacher reading the Ten 
Commandments to a number of devout Christians, 
and each and every one expressed the deepest feel- 
ing and admiration for it, and yet Mark Twain's 
‘War Prayer’’ is as fine a bit of satire as there is in 





* “Mysterious Stranger,” page 142. 


180 THE BIBLE UNMASKED 


the English language, and well worthy of the pen of 
the great Voltaire. Mighty are the possibilities of 
faith! 

It is truly a terrible thing, as Ingersoll says, to take 
away the consolation that naturally arises from a be- 
lief in eternal fire, but it is a holy joy to apply a little 
of this eternal fire to the body of a Bruno for his 
devilment in trying to rob the people of this great 
consolation. 

When Columbus maintained that the earth was 
round, he was denounced and characterized as crazy, 
and when he set out on his memorable voyage to find 
a new way to India, and incidentally discovered the 
New World, the superstitious fell upon their knees 
and prayed their God to save him from the horrible 
destruction of falling into an eternal abyss. Was 
Columbus crazy or were the religious believers suf- 
ferers of insanity? 

Galileo put a crude telescope to the sky and Hp | 
covered our true relation to the universe, and proved 
the earth’s rotation ’round the Sun. For his discovery 
of this great truth and his achievements in the scien- 
tific realm, what did these preservers of the faith and 
believers in the great consolation of eternal fire do to 
this great and grand benefactor of man? Let me quote 
the words of Professor John W. Draper: * 


“He was declared to have brought upon himself the 
penalties of heresy. On his knees, with his hand on the 
Bible, he was compelled to adjure and curse the doctrine 
of the movement of the earth. What a spectacle. This 
venerable man, the most illustrious of his age, forced by 
the threat of death to deny facts which his judges as well 
as himself knew to be true! He was then committed to 
prison, treated with remorseless severity during the re- 


* “Conflict between Religion and Science,” pages 170, 171. 


THE NEW TESTAMENT 181 


maining ten years of his life, and was denied burial in 
consecrated ground. Must not that be false which re- 
quires for its support so much imposture, so much bar- 
barity? The opinions thus defended by the Inquisition are 
now objects of derision of the whole civilized world.” 


Instances and examples could be given to fill an 
entire volume, where the progress of the world has 
been maintained only in the face of the most stub- 
born opposition from the religious believers who set 
up the cry that their faith is being destroyed. Even 
upon the invention of the airplane, some ministers 
denounced its success as being impious, as man had 
no right to enter into “God’s domain”! 

The Bible has been an obstacle in the path of every 
forward and progressive step of the human race and 
had it continued successfully we would still be fol- 
lowing the leadership of Abraham, Isaac and Jacob 
and living in constant fear of the damnation and hell 
fire of Jesus Christ. Slavery, polygamy, drudgery and 
ignorance would still be our lot, and the Dark Ages 
would be something that only the future could refer 
to. 

A believer in Spiritualism finds its doctrines and 
fraudulent manifestations just as sacred as does a be- 
liever in the Divinity of Christ. The “‘consolation” 
arising from a belief in Spiritualism is not a deter- 
rent to its exposure. Preying upon the tender feelings 
and ignorance of a person is a crime even if the de- 
lusion of the victim is complete. And as Spiritualism 
is unmercifully attacked and exposed because of its 
deception and falseness, so must the Divinity of 
Christ suffer the same fate because of its monumen- 
tal hum-buggery and fraud. The ignorant and the 
superstitious must give way to the intelligent. Fraud 


182 THE BIBLE UNMASKED 


and falsehood, no matter how “‘sacred,’’,must be re- 
placed by fact and truth. As fraud in spiritualist 
manifestations is punishable by law, so should the 
deception of Christianity and its fraudulent promises 
be subject to the same judgment and penalty. 

It has been said of Thomas Paine that “‘he had no 
love for old mistakes nor admiration for ancient 
lies,” and to that great man’s leadership, I whole- 
heartedly subscribe. 





CHAPTER XV 


‘THE VIRGIN BirTH, oR Mary, 


THE Hoty Guost, JOSEPH AND JESUS 





In a public debate with the Reverend Charles 
Francis Potter on the question of the “Virgin Birth 
of Christ,” the Reverend John Roach Straton, before 
a crowded audience in Carnegie Hall * read the de- 
tails of the birth of Christ as recorded in the book of 
St. Matthew of the New Testament. . | 

In reading the description of the birth of Christ 
before this public gathering I maintain that the Rev- 
erend Mr. Straton insulted not only the moral sensi- 
bilities of the people who heard him, but also their 
mental sensibilities, when he exposed his monumen- 
tal ignorance in accepting this narrative as the truth. 
I venture to say, if the Reverend John Roach Straton 
were to detail the birth of any other person in the 
same language which was used relative to Christ, his 
audience would have rebuked this insult in the un- 
mistakable terms of hoots and hisses. No less a per- 
son than the Reverend John Haynes Holmes, in a 
public statement, has characterized this narrative as 
obscene. 

From the pulpit of Calvary Baptist Church, of 
which Reverend John Roach Straton is pastor, the 


* March 22, 1924, 
183 


184 THE BIBLE UNMASKED 


Reverend W. L. Pettingill, as reported in the New 
York Sun of December 4, 1923, | said this: 


“Only those who believe in Christ as God, in His Vir- 
gin Birth and in His Resurrection in the body—the irre- 
ducible minimum of the Christian faith—will go to 
heaven. Those who deny any or all of these tenets will be 
lost—they will go to hell.” 


“We have got to smoke them out,” cried the rev- 
erend, and when he made this last statement I sup- 
pose he forgot for the moment that he was not living 
in the days when thousands suffered death by fire 
and fagot for denying the very things that he now 
demands that we all accept. If the ecclesiastical arm 
were as strong now as it was then, how sweet would 
the “smoke” of my flesh be to the nostrils of the Rev- 
erend Mr. Pettingill. What this reverend gentleman 
said further particularly interests us at this moment, 

“These things do not permit of interpretation. There 
is no altering the words written. Either the Virgin Birth 
is truth, or two things must be—the Bible must be false 


in regard to this or Jesus of Nazareth was a bastard. 
Either Jesus was God or a hideous impostor.” * 


I reject the Virgin Birth as Biblically related Rey- 
erend Mr. Pettingill, and accept the alternative. 

That Jesus was a hideous impostor has been con- 
clusively proven by others. As we are not concerned 
with his imposture in this book, we cannot go into 
details of that element of his deception. We are con- 
cerned with his illegitimacy, and to that end we will 
continue; although in doing so I will be acting con- 
trary to the attitude of a celebrated author, who, 
when asked during an address before the students of 


* Italics mine. 


THE VIRGIN BIRTH 185 


a prominent college what he thought of Christianity, 
replied: “I am not interested in Jewish family scan- 
dals.”’ 
I quote the Gospel according to St. Matthew, Chap- 
ter 1, Verse 18. 
18 Now the birth of Jesus Christ was on this wise: 
When as his mother Mary was espoused to Joseph, before’ 


they came together, she was found with child of the Holy 
Ghost. 


The inference here is too plain for even a dullard 
not to understand. A young girl is betrothed to a 
young man. Mind you, not to a “holy ghost’’; not to 
something intangible and unseen, but to a young 
man, virile and in possession of all his faculties. “Be- 
fore they came together,” which needs no elucidation, 
the girl was found to be “with child.” Now the writer 
of this narrative was fully aware of the fact that before - 
a child is born it is necessary for a man and a woman 
to “come together.” | 

Laying aside the pertinency of a child asking an ex- 
planation of what is meant by “coming together,” we 
see the necessary male adjunct of this union by the in- 
troduction. of the Holy Ghost. In claiming that it was 
the Holy Ghost who co-habited with Mary and was 
the father of Jesus, Elbert Hubbard thought it was 
the greatest compliment ever paid to man. 

I say this solemnly and with deep conviction: If all 
the acts of adultery and unfaithfulness could be 
blamed upon the Holy Ghost and accepted as such by 
the injured party, a great deal of misery and sorrow 
of the world would be avoided. Men are so jealous of 
their loved ones, that if they find them liberal even 
with their glances and smiles to other men, a situation 


N\ 


186 THE BIBLE UNMASKED 


hard to overcome presents itself. What, I pray you, 
would be the result of the situation in which we find 
Mary, the espoused of Joseph and mother of Jesus? 
I am sure the Holy Ghost story would not hold water. 
I am sure the young man would say: “If you are un- 
faithful to me before we are married, what can I ex- 
pect after we are wedded?” I am inclined to think the 
young man would say that he was “finished with her” 
and would demand the return of his diamond ring. 
More than one proposed marriage has been broken 
for a far less cause than that of finding the espoused 
“with child.” 

Men are very adverse to supporting other men’s 
children. As each man, in a situation of this kind, is 
a law unto himself, we will proceed with the story as 
it concerns Joseph. 

St. Matthew, Chapter 1, Verse 19. 


19 Then Joseph her husband, being a just man, and 
not willing to make her a public example, was minded to 
put her away privily. 


Bully for Joseph! His act is commendable. Surely 
worthy of our praise. But why ‘“‘put her away privily’? 
And why was he not willing “to make her a public 
example’? Why was he not jubilant that God com- 
plimented him to such an extent that he chose his 
sweetheart to bear his son and Savior of the world? 

It is quite evident from the narrative that Joseph 
bore a great love for Mary and was willing to marry 
her despite the fact that she had slipped from the path 
of virtue even after her betrothal to him. 

That some sly and smooth-tongued seducer was re’ 
sponsible for Mary’s plight cannot be denied. A super 
Don Juan he must have been to be able to entice a 


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THE VIRGIN BIRTH | 2 3489 


girl already pledged to another to suffer his embrace. 

And although it is claimed by some that Pandora, 
a “good for nothing” neighbor, was responsible for 
Mary’s condition, the time is far too distant for the 
production of any credible evidence regarding the 
notorious affair, as evidence in such cases is considered 
the most difficult to secure. ‘““Then Joseph her hus- 
band, being a just man, and not willing to make her 
a public example, was minded to put her away 
privily,” is sufficient evidence alone to brand Mary’s 
condition with the stamp of unfaithfulness. 

No doubt the parents of Mary, to avoid having a 
public scandal and to check the vile tongue of Mrs. 
Grundy, pleaded with Joseph to take Mary to a place 
where they were unknown until after the delivery of 
the child. Such a thing is done now, and there is no 
reason to suppose that it wasn’t done then. No doubt 
Mary herself was anxious to repent, and in her plead- 
ings with Joseph must have promised him—faithfully 
—that she would never again stray from the path of 
virtue and rectitude. Joseph evidently believed with 
Shakespeare, “‘that love is not love that alters when it 
alteration finds,” and so he overlooked the slight 
“alteration” he found in Mary. If the angel of 
the Lord could tell Joseph about the Holy Ghost, 
he could surely inform him what Shakespeare was 
to write more than 1,500 years hence! 

But despite his great love for Mary and despite 
her “slight alteration” Joseph began to have his 
doubts about the Holy Ghost version of her condi- 
tion as the narrative continues. 

St. Matthew, Chapter 1, Verse 20. 


20 But while he thought on these things, behold, the 
angel of the Lorp appeared unto him in a dream, saying, 


190 THE BIBLE UNMASKED 


Joseph, thou son of David, fear not to take untu thee Mary 
thy wife: for that which is conceived in her is of the Holy 
Ghost. 


One thing the above quotation proves. /t proves 
that Joseph did not believe that the child conceived 
by Mary was of the Holy Ghost. Joseph gave the mat- 
ter serious consideration. | 

And if Joseph, who was on the scene and ac- 
quainted with all the facts of the deed, did not be- 
lieve the “ghost story” how can you expect us, after 
nearly two thousand years have elapsed, to accept it 
as a verity? As for having the truth revealed to him 
in a dream by an angel, that is too laughable for 
mention. Truly that is ‘“‘such stuff as dreams are 
madé' of.) | 

That the story of Christ and his so-called virgin 
birth is a pure fabrication and myth, and was in- 
vented by the deluded and superstitious believers of 
that time, is attested to by the following verses of the 
narrative. It was an attempt on the part of some to 
“contest or reinterpret” the “first will” or Old ‘Testa- 
ment, in an endeavor that they might become the 
favored ones of God. The text proves unequivocally 
that it was not the miraculous birth of Christ that 
was of so much concern; the supreme importance was 
the fulfillment of the so-called prophecy that “a vir- 
gin shall conceive and bear a son’; as the following 
text proves. 

St. Matthew, Chapter 1, Verses 21-25. 


21 And she shall bring forth a son, and thou shalt call 
his name JESUS: for he shall save his people from their 
sins. 

22 Now all this was done, that it might be fulfilled 
which was spoken of the Lorp by the prophet, saying, 

23 Behold, a virgin shall be with child, and shall bring 


THE VIRGIN BIRTH. 191 


forth a son, and they shall call his name Emmanuel, which 
being interpreted is, God with us. 

24 Then Joseph being raised from sleep did as the 
angel of the Lorp had bidden him, and took unto him 
his wife: 

25 And knew her not till she had brought forth her 
firstborn son: and he called his name JESUS. 


It is unnecessary for me to show the falsity of the 
prophecy, “now all this was done, that it might be 
fulfilled which was spoken of the Lord by i 
prophet, saying: 

“Behold, a virgin shall be with child, and shall 
bring forth a son, and they shall call his name Em- 
manuel; which being interpreted is, God with us,” 
because ‘Fhomas Paine has so admirably unmasked 
this monstrous lie. I am going to quote his version 
of it from his celebrated “Age of Reason.” * 


“Behold a virgin shall conceive, and bear a son,” Isaiah, 
chap. vii. ver. 14, has been interpreted to mean the per- 
son called Jesus Christ, and his mother Mary, and has 
been echoed through Christendom for more than a 
thousand years; and such has been the rage of this opinion 

_ that scarcely a spot in it but has been stained with blood, 
and marked with desolation in consequence of it. Though 
it is not my intention to enter into controversy on subjects 
of this kind, but to confine myself to show that the Bible 
is spurious, and thus, by taking away the foundation, to 
overthrow at once the whole structure sof superstition 
raised thereon, I will, however, stop a moment to expose 
the fallacious application of this passage. 

Whether Isaiah was playing a trick with Ahaz, king of 
Judah, to whom this passage is spoken, is no business of 
mine; I mean only to show the misapplication of the pas- 
sage, and that it has no more reference to Christ and his 
mother than it has to me and my mother. The story is 
simply this: The king of Syria and the king of Israel, 
(I have already mentioned that the Jews were split into 
two nations, one of which was called Judah, the capital 
of which was Jerusalem, and the other Israel), made war 


*“Age of Reason,” pages 122-124. 


192 


THE BIBLE UNMASKED 


jointly against Ahaz, king of Judah, and marched their 
armies toward Jerusalem. Ahaz and his people became 
alarmed, and the account says, verse 2, “And his heart 
was moved, and the heart of his people, as the trees of the 
wood are moved with the wind.” 

In this situation of things, Isaiah addresses himself to 
Ahaz, and assures him in the name of the Lord (the cant 
phrase of all the prophets) that these two kings should not 
succeed against him; and to satisfy Ahaz that this should 
be the case, tells him to ask a sign. This, the account says, 
Ahaz declined doing, giving as a reason that he would 
not tempt the Lord; upon which Isaiah, who is the 
speaker, says, ver. 14, “Therefore the Lord himself shall 
give you a sign, Behold, a virgin shall conceive and bear 
a son”; and the 16th verse says, “For before this child 
shall know to refuse the evil, and choose the good, the 
land that thou abhorrest, (or dreadest, meaning Syria and. 
the kingdom of Israel) shall be forsaken of both her 
kings.” Here then was the sign, and the time limited for 
the completion of the assurance or promise, namely, be- 
fore this child should know to refuse the evil and choose 
the good. 

Isaiah having committed himself thus far, it became 
necessary to him, in order to avoid the imputation of being 
a false prophet and the consequence thereof, to take meas- 
ures to make this sign appear. It certainly was not a dif- 
ficult thing, in any time of the world, to find a girl with 
child, or to make her so, and perhaps Isaiah knew of one 
beforehand; for I do not suppose that the prophets of 
that day were any more to be trusted than the priests of 
this. Be that, however, as it may, he says in the next 
chapter, ver. 2, “And I took unto me faithful witnesses 
to record, Uriah the priest, and Zechariah the son of Jebe- 
rechiah, and J went unto the prophetess, and she conceived 
and bare a son.” 

Here, then, is the whole story, foolish as it is, of this 
child and this virgin; and it is upon the bare-faced per- 
version of this story, that the book of Matthew, and the 
impudence and sordid interests of priests in later times, 
have founded a theory which they call the Gospel; and 
have applied this story to signify the person they call 
Jesus Christ, begotten, they say, by a ghost, whom they 
call holy, on the body of a woman, engaged in marriage, 
and afterward married, whom they call a virgin, 700 years 
after this foolish story was told; a theory which, speaking 


THE VIRGIN BIRTH 193 


for myself, I hesitate not to disbelieve, and to say, is as 
fabulous and as false as God is true.* 

But to show the imposition and falsehood of Isaiah, we 
have only to attend to the sequel of this story, which, 
though it is passed over in silence in the book of Isaiah, 
is related in the 28th chapter of the second Chronicles, 
and which is, that instead of these two kings failing in 
their attempt against Ahaz, king of Judah, as Isaiah had 
pretended to foretell in the name of the Lord, they suc- 
ceeded; Ahaz was defeated and destroyed, a hundred and 
twenty thousand of his people were slaughtered, Jerusalem 
was plundered, and two hundred thousand women, and 
sons and daughters, carried into captivity. Thus much for 
this lying prophet and imposter, Isaiah, and the book of 
falsehoods that bears his name. 


I challenge every minister of Christianity to refute 
Thomas Paine’s exposure of this all too monstrous 
lie and the most dastardly piece of imposition ever 
perpetrated upon the human race! I make no restric- 
tions to this challenge. It includes every gentleman of 
the cloth of every church professing the Christian 
doctrine. 

Prove Thomas Paine false or cease your hypocrisy 
with its unholy gain! 

*In the 14th verse of the 7th chapter, it is said that 
the child should be called Immanuel; but this name was 
not given to either of the children otherwise than as a 
character which the word signifies. That of the prophetess 


was called Maher-shalal-hash- baz, and that of Mary was 
called Jesus. 





CHAPTER XVI 


THE BirtH oF Jesus CHRIST ACCORDING TO 


THE GOSPEL OF St. LUKE 





Perhaps the birth of Christ as related by St. Mat- 
thew was not minute and conclusive enough as to the 
details of the sexual act and so we turn to the Gospel 
of St. Luke to supply this most interesting account. 

As we have already reviewed cases of unfaithful- 
ness, incest, polygamy, prostitution, rape, adultery, 
child by whoredom, and almost “every phase of im- 
morality known to man, it will not, I am sure, be 
inappropriate to continue with this version of the 
birth of Christ. 

I quote The Gospel According to St. Luke, Chap- 
ter 1, Verses 26-28. 

26 And in the sixth month the angel Gabriel was sent 
from God unto a city of Galilee, named Nazareth, 

27 To a virgin espoused to a man whose name was 
Joseph, of the house of David; and the virgin’s name 
was Mary. 

28 And the angel came in unto her, and said, Hail, 


thou that art highly favoured, the Lorp is with thee: 
blessed art thou among women. 


One difference already noted between the narra- 
tive of St. Matthew and St. Luke regarding Mary 
and the conception of her child, is that in St. 
Matthew it is the Holy Ghost who is responsible for 
her pregnant condition and in St. Luke the angel 

194 


THE BIRTH OF JESUS CHRIST 195 


Gabriel is mentioned. And although here is a dis- 
tinct contradiction between the two accounts, the 
designation of the character by different names re- 
sponsible for the condition makes very little real dif- 
ference. What we are concerned with is the fact that 
it was someone else than the man she had promised 
to wed. 

We have read of angels “whispering” to a person, 
but we have never heard of an instance where “the 
angel came in unto her.” And the word Angel is 
equally appropriate as that of the Holy Ghost. 

The Gospel according to St. Luke, Chapter 1, 
Verse 29. 


29 And when she saw him, she was troubled at his 
Saying, and cast in her mind what manner of salutation 
this should be. 


Ah! We have the secret direct from the Bible. Let 
me repeat the above quotation to bring its full signif- 
icance to you. “And when she saw him, she was 
troubled at his saying, and cast in her mind what 
manner of salutation this should be.” I wonder what 
this he angel proposed to Mary that made her “cast 
in her mind what manner of salutation this should 
be’? Is it possible that she was innocent of the rela- 
tionship he proposed, or was she simply amazed at 
his daring and boldness? especially so, since she was 
already engaged to some one else and was mindful 
of her virginity. And what an altogether different 
story it would have been if God had sent a she angel 
to visit Mary! To my mind a woman is a nearer ap- 
proach to an angel than a man could ever be. 

No wonder the poor girl was troubled. She had a 
difficult problem on her hands. Although the Bible 


196 THE BIBLE UNMASKED 


is not explicit in what this he angel said to Mary, we 
are not devoid of imagination; and so continue. | 

The Gospel According to St. Luke, Chapter 1, 
Verse 30. 


30 And the angel said unto her, Fear not, Mary: for 
thou hast found favour with God. 


From this verse we glean the manner of pursuit 
and what the angel was after. ‘Fear not” is the pet 
phrase of the seducer. The angel’s courting has not 
been in vain. Victory has been achieved. Similar ac- 
tion to that of Mary is taking place, at this very 
moment, throughout the world. Seduction, unfor- 
tunately, is still too commonly prevalent. Is it pos- 
sible that the angel “doped’’ Mary as sometimes 
happens in cases of this kind and when she “awoke”’ 
she was unaware of what had transpired? For she 
says, 

The Gospel According to St. Luke, Chapter 1, 
Verse 34. 


34 Then said Mary unto the angel, How shall this be, 
seeing I know not a man? 


You see Mary was aware of the fact that without a 
man’s help she could not have a child. Where Mary 
received her sex education I do not know; perhaps 
from the story of Tamar and Judah? And so we con- 
tinue with the unusual story of the intercourse of 
an angel with a maid. 

The Gospel According to St. Luke, Chapter I, 
Verse 31. 


31 And, behold, thou shalt conceive in thy womb, and 
bring forth a son, and shalt call his name JESUS. 


THE BIRTH OF JESUS CHRIST 197 


Yes, the deed is done. The angel has satisfied his 
desire. The prophecy is well founded. As truly 
“prophetic” as Isaiah and his subsequent action. Al- 
though any potent man could accomplish the same 
result. For more of this kind of “‘literature’” continue 
the narrative as it consecutively appears in the Bible. 

But it occurs to me that if Jesus was to be im- 
maculately conceived, and God was to be his father, 
he should have chosen a different place of incuba- 
tion than that of a woman’s womb. It is in the womb 
that all of us mortals are conceived and the Bible’s 
own testimony regarding this birth is rather discon- 
certing to those devout. believers in the miraculous 
birth of Christ. If there were to be a really and truly 
miraculous birth, conception should have taken place 
in the ear, or arm, or leg, but in the womb—never! 

It is quite probable that a story like the one just 
related, detailed in any other book than the Bible, 
would be construed as being of a highly spicy tone 
and condemned as being vicious in its moral con- 
clusion. Surely, Mary would be looked upon as a girl 
whose character was not worthy of emulation. Her 
actions indicate that a knowledge of sex would have 
been very helpful, because her ignorance was cer- 
tainly not bliss. I wish for the moment to speak to 
the fathers and mothers of young girls; particularly 
those of the Christian faith. What would you say if 
your daughter came and told you that she was “with 
child by an angel’? What would the young man to 
whom she was engaged in marriage say about her 
condition? I am sure you would immediately make 
a thorough search for this angel and bring him to 
account. In certain parts of this country, this angel, 
if caught, would not be given much of an oppor- 


198 THE BIBLE UNMASKED 


tunity to explain himself. And if he said that he was 
“an angel of the Lord’? you know how much weight 
that would have. 

And now you parents, you who are so anxious 
about the welfare of your daughter, and so mindful 
of her amusements and companions; if your daughter 
were reading a book, whose plot corresponded to the 
story of Mary, would you not admonish her that such 
a book was unfit to be read, that its example was 
vicious and detrimental, and that “nothing good” 
can come from such stories? Wouldn’t you make an 
effort to discourage her interest in such literature? 
By what rule, then, does a story which is suggestive 
in any other book, become of high moral value when 
it is found in the Bible? 

Now let me say a word about the moral import 
of this narrative. It is of the grossest obscenity. It 
poisons the minds of children not only to the vital 
facts of biological science, but even prejudices the 
minds of adults to these vital facts. Would you think 
of reading this story to your children for the purpose 
of drawing a moral lesson? What moral principle can 
be inculcated from this narrative? Is it the seduction 
of Mary and the illegitimacy of Jesus? 





CHAPTER XVII 


» 


ELISABETH, THE COUSIN OF Mary, ZACHARIAS AND 
THE ANGEL GABRIEL 





It is generally true, that when a thief visits a com- 
munity, more than one person suffers a loss before 
the thief is caught. The same can be said of impostors 
who prey upon others for existence; seldom do they 
stop with one victim. And it is equally true that the 
seducer rarely dishonors one woman only. Since the 
Bible would not be conclusive and complete without 
a story of seduction, we will proceed with the next 
narrative. 

What impresses us in that which is to follow, is 
not so much the seduction of a woman—this we re- 
corded in the previous chapter—as the fact that one 
woman was not sufficient to satisfy the desires of 
God! His “holy ghost” and “angel” sought and con- 
summated intimate relations with two women; and 
curiously, these women were closely related, being by 
blood first cousins—peculiarly a family affair. Why 
these two women were especially selected is not re- 
vealed. For very strangely one was a virgin and the 
other a married woman “well stricken in years,’ who 
presumably had passed her menopause, but whom, 
like Cleopatra, evidently ‘‘age cannot wither, nor 
time stale her infinite variety.” 

One thing is certain, Elisabeth’s age did not 

199 


200 THE BIBLE UNMASKED 


dampen the ardor of this potent male—this profli- 
gate and seducing angel. 

I cannot say for certain that it was the same angel 
of the Lord who was responsible for the impregna- 
tion of both Mary and Elisabeth, but as I have no 
conclusive evidence to the contrary, I think the cir- 
cumstances are such as to lead one to believe that it 
was the one and the same angel. I have presumed to 
accept it as such. 

If through the instrumentality of one angel God 
was unable to satisfy his desires, and chose to use two 
angels, then I stand subject to correction. One par- 
ticular and pertinent difference, however, between 
the seduction of Mary and that of Elisabeth, is, that 
Mary was only betrothed in marriage, while Elisa- 
beth was already bound by law and ceremony. 

In the case of Mary, she still had time to change 
her mind as to who was to be her husband and the 
father of her child. This we all agree is the right and 
prerogative of every girl. If a young lady, while en- 
gaged to a young man, should meet another young 
man, whom she likes better and whom she thinks 
will make her a better husband and is better suited 
to be the father of her children, decides to change 
her mind, she should certainly be privileged to 
“break her engagement” and accept the man she 
prefers. , 

But in the case of Elisabeth, we are dealing with 
a lady already married. She had already pledged faith- 
fulness, to the end of her days, to the man to whom 
she was married, and only by a divorce could she 
become free of her sacred pledge and marriage bond 
in order that she might, morally, have marital rela- 
tions with another man. 


ELISABETH AND ZACHARIAS 20T 


We all admire constancy and loyalty. These two 
virtues are cherished by all. If a woman no longer 
finds favor in her husband; no longer finds the love 
she craves, the proper thing to do is to separate. ‘The 
same rule applies to the husband. But to violate the 
pledge of loyalty while still married is abhorred the 

world over, and has even been—in every age and in 
every clime—God, Angels and Holy Ghosts to the 
contrary, notwithstanding. 

“Free love” may be a spiritual code, but. as yet the 
human race has not voiced its approval of it. 

As most marriages, after the legal formalities are 
complied with, are consummated by a religious cere- 
mony, and the final oaths administered when the 
bride and groom, hand in hand, place them upon the 
Bible as a seal of divine approval to their union, let 
us look into the Bible for its code and instructions 
and examples of this sacred institution, truly this 
holy union—Marriage. 

The Gospel According to St. Luke, Chapter I, 
Verses 5-7. 


5 There was in the days of Herod, the king of Judea, 
a certain priest named Zacharias, of the course of Abia: 
and his wife was of the daughters of Aaron, and her name 
was Elisabeth. 

6 And they were both righteous before God, walking in 
all the commandments and ordinances of the Lord blame- 


less. 
7 And they had no child, because that Elisabeth was 
barren; and they both were now well stricken in years. 


The significant thing in the above quotation is 
that both Zacharias and Elisabeth had kept, inviolate 
their marriage vows. Never had either of them broken 
faith with the other. Their love and companionable- 
ness for each other prevailed throughout their lives 


202 THE BIBLE UNMASKED 


and as “they both were now well stricken in years,” 
would it not have been a glorious thing had the Bible 
revealed to us the secret or code by which they lived 
their lives, so that we poor mortals could fashion ours 
upon it? If Zacharias and Elisabeth knew the secret 
of a perfect union, why didn’t the Bible reveal it to 
us? Oh! how precious that knowledge would be to 
the human race! 

The Bible reveals a “secret”? to us, but is it the 
secret we want revealed? 

The Gospel According to St. Luke, Chapter 1, 
Verses 8-12. 


8 And it came to pass, that, while he executed the 
priest’s office before God in the order of his course, 

® According to the custom of the priest’s office, his lot 
was to burn incense when he went into the temple of the 
EORD. 

10 And-the whole multitude of the people were praying 
without at the time of incense. 

1] And there appeared unto him an angel of the Lorp 
standing on the right side of the altar of incense. 

12 And when Zacharias saw him, he was troubled, and 
fear fell upon him. 


Certainly the Angel could not have selected a bet- 
ter time or place to speak to Zacharias than at the 
temple where he was “laboring in behalf of the 
Lord.” 

“And when Zacharias saw him, he was troubled 
and fear fell upon him.” 

It is quite apparent from the narrative that old 
Zacharias must have been familiar with this he angel’s 
intentions. For why should a “servant of the Lord” 
fear a visit from “an angel of the Lord’? I should 
think he would be quite jubilant over the occasion. 


ee 


ELISABETH AND ZACHARIAS 203 


The Gospel According to St. Luke, Chapter 1, 
Verses 13-17. 

13 But the angel said unto him, Fear not, Zacharias; 
for thy prayer is heard; and thy wife Elisabeth shall bear 
thee a son, and thou shalt call his name John. 

14 And thou shalt have joy and gladness; and many 
shall rejoice at his birth. 

15 For he shall be great in the sight of the Lorp, and 
shall drink neither wine nor strong drink; and he shall be 
filled with the Holy Ghost, even from his mother’s womb. 

16 And many of the children of Israel shall he turn to 
the Lorp their God. 

-17 And he shall go before him in the spirit and power 

of Elias, to turn the hearts of the fathers to the chil- 
dren, and the disobedient to the wisdom of the just; to 
make ready a people prepared for the Lorp. 


Here again is the pet phrase of the seducer. ‘‘Fear 
not, Zacharias—thy wife Elisabeth shall bear thee a 
son.’ But so far as I am able I can find no expressed 
desire on the part of either Zacharias or Elisabeth 
to have a son. And if we remember well the narra- 
tive Zacharias was “well stricken in years” from 
which we are to infer that he was no longer able 
physically to perform the act necessary to make him 
a father. 

Is there any wonder that old Zacharias was troubled 
by the visit of this he angel, especially when he was 
told to “fear not, thy wife Elisabeth shall bear thee 
a son’? 

The Gospel According to St. Luke, Chapter 1, 
Verse 18. 


18 And Zacharias said unto the angel, Whereby shall 
I know this? for I am an old man, and my wife well 
stricken in years. 


Surely this was a proper question. Zacharias knew 
full well that he was unable to bring about the con- 


204 THE BIBLE UNMASKED 


dition this he angel predicted, and naturally inquired 
how the accomplishment would be effected. 

‘What a fool this old man is,” this he angel must 
have cynically muttered to himself. But to old Zach- 
arias, the Bible tells us, he said something quite dif- 
ferent. 

The Gospel According to St. Luke, Chapter 1, 
Verse 19. 


19 And the angel answering said unto him, I am Gabriel, 
that stand in the presence of God; and am sent to speak 
unto thee, and to shew thee these glad tidings. 


Could a schoolboy miss the point? Why, I, Gabriel, 
am to perform this noble deed. Churchmen always 
surround themselves with the hypocrisy of being 
‘messengers of the Lord,” and in doing so they come 
pretty close to getting everything they want. 

If this condition was to come about by the desire 
of God, why didn’t he tell Zacharias about it himself 
without the necessity of an intermediary he angel? 
God spoke to Abraham and Moses and other Biblical 
characters, and I see no good reason why he shouldn't 
have spoken directly to Zacharias. 

‘The Gospel According to St. Luke, Chapter 1, 
Verse 20. 


20 And, behold, thou shalt be dumb, and not able to 
speak, until the day that these things shall be performed, _ 
because thou believest not my words, which shall be fui- 
filled in their season. 


Poor old Zacharias! What chance did he have with 
this passionate and robust he angel? No doubt he 
thought “discretion is the better part of valor” and 
kept his mouth shut while the seduction went merrily 
on. 





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ELISABETH AND ZACHARIAS 207 


What else could he do but remain dumb? 
Wouldn’t such an encounter and such a threat make 
any old man speechless? And by the way, if Zach- 
arias did not believe that this he angel was sent by 
God do you know of any reason why we should? 
Zacharias was acquainted with the gentleman and 
certainly he should have known who he was. 

The Gospel According to St. Luke, Chapter 1, 
Verses 21-23. 

21 And the people waited for Zacharias, and marvelled 
that he tarried so long in the temple. 

22 And when he came out, he could not speak unto 
them: and they perceived that he had seen a vision in the 
temple; for he beckoned unto them, and remained speech- 


less. 
23 And it came to pass, that, as soon as the days of his 
ministration were accomplished, he departed to his own 


house. 


So much for Zacharias, and now a word about his 
wife, Elisabeth. What was her attitude in the mat- 
ter? In a way she was more concerned about the af- 
fair than her husband. She had to bear the child. 
Did she encourage the angel? Or did the angel see 
her first and did she tell him to tell Zacharias to keep 
his mouth shut, “until the day that these things shall 
be performed .. . which shall be fulfilled in their 
season’ ’? 

And was old Zacharias speechless because he was 
warned by Elisabeth, as wives sometimes do, who 
carry on clandestine relations with other men? It is 
the consummation of “these things shall be per- 
formed” that interests us and so we continue. 

The Gospel According to St. Luke, Chapter 1, 
Verses 24-25. 


208 THE BIBLE UNMASKED 


24 And after those days his wife oes Ne conceived, 
and hid herself five months, saying, 

25 Thus had the Lorp dealt with me in the days 
wherein he looked on me, to take away my reproach 
among men. 


Yes, the deed is done, for we read, “after those 
days his wife Elisabeth conceived, and hid herself five 
months.” Nothing startling about that, except the 
hiding. It was to be expected that she would con- 
ceive. The result is in proper sequence to the act. 
The marvel or miracle, if you wish, would have been 
had she not conceived after the sexual relation with 
a potent man. Everything normal and in order as 
far as I can determine, except perhaps, for the act of 
adultery on the part of Elisabeth, for we have Zach- 
arias’s own word that he could not do what “was 
fulfilled in their season.’ 

Zacharias’s own words, “for I am an old man” 
brands Elisabeth an adulteress. If Elisabeth was not 
guilty of faithlessness, why did she “‘hide herself five 
months’? It has been asked, and asked rightly: 
Whom was she hiding from? Certainly not from 
Zacharias, because he knew all about it. Did she 
hide herself, because the neighbors, knowing Zach- 
arias’s physical condition, would gossip? What do 
you think was the cause of Elisabeth’s hiding? 

“Thus has the Lord dealt with me in the days 
wherein he looked on me to take away my reproach 
among men.” Lucky woman, is all that I can say, be- 
cause from time immemorial the woman who in wed- 
lock has borne a child from the seed of man other 
than her lawful husband, has felt the reproach of 
men until the end of her days. 

Is this the part of the Bible women are strongly 


ELISABETH AND ZACHARIAS 209 


advised to follow? I strongly advise women against 
following the example of Elisabeth. If women do not 
heed my advice, and choose rather the authority of 
the Bible, they will.soon find that men are not so 
credulous and people not so gullible as this narrative 
would have you believe. Only in the Bible are these 
things accepted and believed; they would not be 
tolerated in real life. 

Before passing on to the next episode let me say 
a word to those who have their marriage solemnized 
by the Bible in a religious ceremony; and this to the 
blushing bride. | 

Is the action of Elisabeth in her relation with the 
angel and her attitude to poor old Zacharias the 
model that you are to fashion your wedded life 
upon? 

Will you desert your husband, when “he is well 
stricken in years,’ for a younger and more virile 
man? 

Will you willingly consent to an act of adultery 
with “an angel of the Lord’? Will you claim that 
the child in your womb is of the “Holy Ghost’? 
And hide yourself until it is all over? 

Or will you be too loyal to your husband to even 
listen to the wooing words of a sly seducer? 

And now just a word to the bridegroom: If you 
look forward to a happy married life, be sure before 
you make the young lady your wife, that she does 
not believe the Bible contains the proper moral code, 
and particularly that the story of Elisabeth will not 
be her guide in her life-companionship with you. 


BPE tt VU A SE ae nT a ol 
CHAPTER XVIII 


JESUS AND THE SINNER 


it ei ete eit iiinadl 


Far be it from me to question the acquaintances 
and companions of a person and least of all those of 
Jesus Christ. If Jesus chose to associate with women 
of questionable virtue and chastity surely he had a 
perfect right to do so. He is not the only one who 
has had such associates; but whether this choice was 
of his own free will or of necessity I do not know. 
But I do know this: Were I to write a story glorify- 
ing the prostitute; and accord to her the same social 
privileges; and act towards her with the same dig- 
nity; and place her upon the same moral level with 
virtuous women, there would arise a hue and cry 
from the religious forces that I was advocating “free 
love’ and “undermining the foundation of the 
home’. And is it “spiritual righteousness” to have in 
your home a book detailing the scenes between a 
‘woman of the street’—a sinner, passionately dis- 
playing her attachment for a man while he is receiv- 
ing the hospitality of another person, because this 
degrading scene is related in the Bible? As much as 
I sympathize with the prostitute; as much as I will 
do all in my power to alleviate the prejudice against 
her and help her to a worthy position in society, I 
strenuously object to her public performance of dis- 
playing her affection for Jesus as being fit material 
for the edification of our children. 

210 


JESUS AND THE SINNER 211 


Having in mind the adage that a person is known 
by the company he keeps, I will proceed with the 
Biblical narrative of Jesus and the Sinner. 

I quote the Gospel according to St. Luke, Chapter 
7, Verses 36-38. 


36 And one of the Pharisees desired him that he would 
eat with him, And he went into the Pharisee’s house, and 
sat down to meat, 

37 And, behold, a woman in the city, which was a 
sinner, when she knew that Jesus sat at meat in the 
Pharisee’s house, brought an alabaster box of ointment, 

38 And stood at his feet behind him weeping, and be- 
gan to wash his feet with tears, and did wipe them with 
the hairs of her head, and kissed his feet, and anointed 
them with the ointment. 


Let us for the moment put ourselves in the posi- 
tion in which we find Jesus. What a compromising 
position it must have been to have a “sinner” (and 
_ the inference is only too plain) follow you about, 
enter the house where you are a guest, begin to in- 
undate you with her tears, wash your feet and then 
wipe them with her hair, then kiss them, and finally 
anoint you with perfumed ointment! Mind you, 
after she had sprinkled his feet with tears and smoth- 
ered them with kisses, she dries them with the silken 
tresses of her hair! 

What more could any man receive? Surely the 
manifestation of a supreme love. No wonder she fol- 
lowed him about and only awaited the opportunity 
to show in an unmistakable manner her real affec- 
tion for him. 

What do you think of a man who allows a woman 
to do to him what this woman did to Jesus? Don’t 
vou think he could have been just as appreciative 
of her affection without this elaborate public display 


—~ 


ro We THE BIBLE UNMASKED 


of washing, kissing, and anointing? Can you imagine 
Jesus after the washing he got and the anointing of 
the sweet-smelling ointment over hime 

If Jesus did not object to artificial means of beau- 
tifying and making himself smell sweet, what ob- 
jection, I pray, can there be against the girls of to- 
day who devise means of artificially beautifying 
themselves? Didn’t Jesus favor it? Didn't he like it? 
Then why shouldn't girls practise what Jesus him- 
self was so much in favor of? 

To those ministers who have so loudly denounced 
the girls of to-day and yet hold Jesus up as a model 
for mankind, I say, be consistent, ye hypocritical re- 
formers. What was good enough for Jesus should 
certainly not be too vulgar for the girls of to-day. 
However, I would not advise any of our girls of to- 
day to do to the man they love what this woman did 
to Jesus. It is unbecoming not only to womankind, 
but is a mark of degeneration in a man. 

In order to continue consecutively with the story 
I will quote the interpolated part between verses 38 
to 44 of this chapter; for if these verses were not 
interpolated by some smart translator, who knew the 
effect this story would have upon thinking people, 
then they prove Jesus to have been the suprem? 
hypocrite and, impostor. 

The Gospel According to St. Luke, Chapter i. 
Verses 39-43. 


39 Now when the Pharisee which had bidden him saw 
it, he spake within himself, saying, This man, if he were 
a prophet, would have known who and what manner of a 
woman this is that toucheth him; for she is a sinner. 

40 And Jesus answering said unto him, Simon, I have 
somewhat te say unto thee. And he saith, Master, say on. 

4] There was a certain creditor which had two debtors: 





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JESUS AND THE SINNER 215 


the one owed him five hundred pence, and the other fifty. 
42 And when they had nothing to pay, he frankly for- 
gave them both. Tell me therefore, which of them will 
love him most? 
43 Simon answered and said, I suppose that he,. to 
whom he forgave most. And he said unto him, Thou hast 
rightly judged. 


This is pure camouflage, and does not in any way 
mitigate the nauseous washing, drying, kissing and 
anointing. 

The Gospel According to St. Luke, Chapter 7, 
Verses 44-46. 


44 And he turned to the woman, and said unto Simon, 
Seest thou this woman? I entered into thine house, thou 
gavest me no water for my feet: but she hath washed my 
feet with tears, and wiped them with the hairs of her head. 

45 Thou gavest me no kiss: but this woman, since the 
time I came in, hath not ceased to kiss my feet. 

46 My head with oil thou didst not anoint: but this 
woman hath anointed my feet with ointment, 


Monumental conceit and the currying of favors 
from “women of the street” are attributes of the hero 
of Christianity upon which the leaders of this creed 
have failed to enlighten us. The insolence of Jesus in 
telling the man who had invited him to his home to 
partake of a meal with him, that this woman—this 
sinner, mind you—had washed his feet and wiped 
them with her hair and kissed and anointed them in 
the bargain, while he, his host, was guilty of such 
neglect, is without parallel. 

Why, if I were Simon, I would have told Jesus 
that the function of washing one’s feet is a personal 
task, and that if there were any woman of the street 
desirous of doing this service for him she should do 
it elsewhere. Simon would have been perfectly justi- 
fied in making such a rejoinder. 


216 THE BIBLE UNMASKED 


And now for the climax of the episode. 
The Gospel According to St. Luke, gS 7, 
Verses 47-48. 
47 Wherefore I say unto thee, Her sins, which are many, 
are forgiven: for she loved much: but to whom little is 


forgiven, the same loveth little. 
48 And he said unto her, Thy sins are forgiven. 


Let me repeat the last line of the above quotation. 
“And he said unto her, Thy sins are forgiven.” Now 
who wouldn’t have forgiven her her sins for what 
she had done? Certainly she earned forgiveness. And 
the man would have been an ingrate had he not for- 
given her. I would have forgiven the woman without 
the ministrations with which she attended Jesus. 

It may be of interest to the reader to know that 
the Gospel according to St. Matthew records this 
scene somewhat differently. In the Gospel of St. 
Matthew it says that while Jesus was at meat with 
Simon, this woman of the street, poured sweet-smell- 
ing ointment on his head, and the other guests ob- 
jected to this lavish expenditure, because the oint- 
ment could be sold and the money given to the poor; 
which I think was a very sensible and commendable 
thought. To this proposal Jesus magnanimously re- 
plied: “Why trouble ye the woman? for she hath 
wrought a good work upon me. For ye have the poor 
always with you; but me ye have not always.” I 
want this distinctly understood that it was the Son of 
God who was speaking! 





CHAPTER XIX 


CONCLUSION 





As we concluded our review of the Old Testament. 
while there still remained additional matter that was 
fit subject for our investigation; so we find the same 
condition prevailing in the New Testament. Enough 
subject matter still remains to be exposed; but were 
I to relate in detail all the vulgar sayings and repeat 
the indelicate expressions, I fear my task would 
never end. 

Again I must say, the best evidence of the Bible’s 
unworthiness lies in the Bible itself. ‘To read it is 
sufficient to condemn it. 

It is a tragedy to think that there are millions of 
people actually worshipping the Bible when the book 
is not fit even to receive their respect. I say this is a 
tragedy, because it shows the fearful ignorance and 
still more fearful superstition of a great portion of 
the living world, in an age of such marvelous scien- 
tific achievements and progress. Is it any wonder that 
the morality of mankind has not reached the heights 
man has achieved in other realms when we have such 
a spectacle as the following advertisement, “‘paid for 
by a native Pittsburgh Catholic business man who 
believes in his religion,’ which appeared in the New 
York Times, October 22, 1925? 


217 


a NINN GINNING _ NACI LALA NAL ALAN NEN, 


CATHOLICS LOVE THE BIBLE 





The Catholic Church cherishes the Bible. 
ALL OF IT. She believes the Bible to be the 
Word of God—not a mere human document. 
She believes the Bible contains no errors. 
Catholics reverence the Bible so much that they 
rise and stand when it is read and KISS IT DE- 
VOUTLY after reading tt. 


tattered 


Ridicule or sympathy should be meted out to those 
who still accept the Bible as divine truth, when they 
have at their disposal the accumulated knowledge of 
the ages—knowledge which not only prove the Bible 
to be false in every department in which it claims 
authority, but distinctly pernicious in its influence 
as well. If a man chooses to ‘“‘kiss devoutly’ the Bible, 
I pray that he will not force this humiliation upon 
his children. 

We can only conclude that those who still accept 
the Bible as the infallible Word of God are so sadly 
deluded by superstition and fear that they haven't 
the courage and mental strength to throw off this 
paralyzing poison. But no matter for what cause, the 
time has come when such people should no longer 
be able to dictate to others in the intellectual and 
moral spheres of man. 

If there were a real Bible for the human race, that 
book would contain all that this so-called Bible does 
not contain. The real Bible would begin with the 

218 


: 


CONCLUSION 219 


alphabet and the multiplication table and contain 
every law and principle of nature. We would con- 
stantly consult its pages to determine our proper 
course through life. It would be our Guide and En- 
lightener. It would be the Text-book of our Exist- 
ence; the Dictionary of our acts. 

One thing is certain and beyond the peradventure 
of a doubt, and that is this: The real Bible would not 
contain the immoral stories that make up the major 
part of this fraudulent one. Why, Satan, if he existed, 
would loudly protest the charge that he was the au- 
thor of such a shameful and degrading book as now 
bears the title of “Holy Scriptures.” And mark this: 
In no other volume would this vulgar insult to the 
human race be tolerated. 

Abraham Lincoln used the expression of “sinners 
calling the righteous to repentance’; and do we need 
a better illustration of the truth of it than in the 
statement of the Reverend George Elliott, editor of 
the “Methodist Review,” a minister of the church 
and an advocate of the Bible’s teachings, when he 
Says in a protest against the books of to-day that 
“never in the history of American literature has it 
been so soiled by the stink of sex.” * 

Is it possible that the Reverend George Elliott has 
never read the Bible? Or is he like the little boy who 
was asked if he knew what was in the Bible and who 
replied, “Oh! yes; I know everything that’s in it. 
Sister’s young man’s photo is in it, and ma’s recipe 
for face cream, an’ a lock of my hair cut off when I 
was a baby, an’ the ticket for Pa’s watch.” 

Where can you find another volume, Reverend 
George Elliott, that contains as many “‘sex stories” as 

* “Methodist Review,” January-February, 1924. 


220 THE BIBLE UNMASKED 


does the Bible? If the story of “Lot and His Daugh- 
ters”—-where a father is made drunk so his two vir- 
gin daughters may effect an incestuous union with 
him; and the story of ‘““Tamar and her father-in-law 
Judah’’—where a daughter-in-law is with “child by 
whoredom” by her father-in-law; and the story of 
the “Rape of Tamar by Her Brother Amnon’’—a 
story where a loving and dutiful sister is outrageously 
ravished by her brother; if the adulterous episodes 
of David; the seduction of Mary, and the unfaithful- 
ness of her cousin Elisabeth, do not “stink of sex,” 
then pray what name would you give to their foul 
odor? 

The time has come when the Bible must be 
stripped of all its false halos and be measured for 
what it actually is; and I make this prediction: when 
the Bible is considered in its true light, it will be 
relegated to a position of utter disrespect—without 
foundation, not alone in fact, but in decency as well. 
For a clergyman to call the stories of other books 
obscene when he recommends the Bible, is like “the 
pot calling the kettle black.” Instead of boasting of 
their connection with and support of the Bible, they 
should rightly hang their heads in shame. 

On another occasion the Reverend Ralph W. 
Kohr,* writing to the editor and publisher of a popu- 
lar magazine, had this to say concerning the stories 
it published. 


*JI have made repeated attempts to secure his address, and the 
church with which he is connected, but have been unable to do so. 
The editor in whose magazine his communication appeared, writes 
me as follows: “Replying to communication with further references 
to Reverend Ralph W. Kohr’s address, I regret to have to inform 
you that a diligent search of our files fails to reveal the informa. 
tion desired, and I cannot therefore comply with your request.” 


CONCLUSION 22} 


“...is a dirty and suggestive publication coming 
pretty close to abuse of the legal use of the U. S. mails. 
It plays up the sexual passions and depicts the decadent 
and salacious tendencies in modern life. So far I suppose 
it is true to life, but life on its lower and baser side. It is 
destructive and subversive of what good remains in modern 
society, and helps give the car of modern civilization a 
further push down the road to ruin. 

“I am thankful that there are a number of publishers 
in our fair land who would not be guilty of putting such 
a magazine on the market. As a man, and one who may 
consider himself a gentleman, I think the whole tone and 
moral influence of the publication is unworthy of you or 
any honorable person. Would you want your high-school 
daughter, if you have one, to read such trash? 

“Burn the stuff and start a paper that has an ideal and 
is not lower even than the low average of many modein 
homes. Papers should not merely reflect life as it is, the 
petty and wicked phases of it, but should be constructive, 
helpful. Surely a publisher has a duty to society and a 
responsibility for the influence of the stories he permits 
to get into print. The tendency is downward, but that is 
no reason why it should be accelerated by exploitation.” 

(Signed) RALPH W. KOHR. 


More appropriate language, or a more truthful 
statement could not be made in characterizing the 
stories of the Bible, than the above letter, sent by 
the Reverend Ralph W. Kohr, to the editor of the 
magazine in question. Could there be “dirtier” and 
more suggestive stories than the ones we have just 
reproduced from the Bible? And could there be 
stories which come closer to the “abuse of the legal 
use of the United States mails?” 

Have you ever read stories which played up the 
sexual passions and depicted the “salacious tenden- 
cies of life” better than the narratives we have just 
taken from the Bible? The stories we have quoted 
from the Bible “may be true to life,” but surely 
“life on its lower and baser side.” If such stories are 


222 THE BIBLE UNMASKED 


“destructive and subversive of modern society and 
help give the car of modern civilization a further 
push down the road to ruin,” then I cry that the 
Bible is the most destructive and subversive influ- 
ence of modern civilization. 

Lucky indeed are we that there are in this fair 
land of ours publishers who have not taken inspira- 
tion from the Bible in the kind of stories they supply 
to the public. Lucky, indeed, are we! And I wonder 
if the Bible, as clergymen are so boastful in main- 
taining, is the “best seller’’ because of tts stories. 

And if the Reverend Ralph W. Kohr considers 
himself a gentleman, then I consider the “whole tone 
and moral influence’ of the Bible unworthy the 
support of any “honorable person.” ‘The Reverend 
Ralph W. Kohr asks this question and I use the same 
words in reference to the Bible: “Would you want 
your high-school daughter, if you have one, to read 
such trash?” Would you want your daughter, Rey- 
erend Ralph W. Kohr, if you have one, to read such 
trash as “Isaac and His Wife Rebekah,” ““The Rape 
of Dinah,” “The Story of Esther,” “Joseph and Poti- 
phar’s Wife,” “Mary, Joseph and the ‘Holy Ghost,’ ” 
“Elisabeth, Zacharias and Angel Gabriel’ or any one 
of the salacious narratives from “Abram and Sarai” 
to “Jesus and the Sinner’’? 

If such literature as this is being blindly and madly 
circulated, then is it not time that some one who 
is not blind and some one who is not mad cry “Halt” 
to the further corruption of our children by the 
Bible? Or has the prophetic utterance of Shake- 
speare come to pass when he said: 


“O, Judgment, thou art fled to brutish beasts 
And men have lost their reason” 


CONCLUSION 223 


Is the Bible the book our daughter should read 
to become familiar with the Prince Charming of 
Life, that subtle magic that gives life a little bloom 
and a little sweetness? Should she read the Bible so 
as to fashion her life upon the acts of Sarai, or Poti- 
phar’s Wife, or Esther, or Mary, or Elisabeth? Should 
she read the Bible in the expectation that her lover, 
husband and life’s companion should possess the 
“sterling” character of an Abraham, Isaac or a David? 

If we give a child a book and tell that child in 
that book will be found “the key to happiness and 
duty,” can we honestly and rightfully punish that 
child if he should follow the examples and precepts 
that the book contains? 

If the Government sanctions the Bible, by giving 
exemption of taxation to the institutions that ex- 
pound it, what a paradox it is to penalize those who 
are guilty of the very crimes which in the leaders of 
the Bible are condoned! Surely if David was par- 
doned by God for the crimes he committed, and we 
are told that David “was a man after God’s own 
heart,” should we not pardon those guilty of the 
same crimes that David committed? And what hypoc- 
risy it is on the part of our Government to have the 
Bible in our courts of law for the culprit to take his 
oath upon and then be tried for the very crimes 
which the Bible itself sanctions. Is the blindness of 
the Statue of Justice to be taken as literally true— 
because this travesty and parody of justice continues 
day after day? 

Could there be a more ludicrous situation than 
this? Recently I attended the court session of a man 
being tried for rape. In taking the stand in his own 


224 THE BIBLE UNMASKED 


behalf the man was given the Bible to place his hand 
upon and made to take an oath “that he would tell 
the truth, the whole truth and nothing but the truth, 
so help me God,” and yet in that very Bible is re- 
corded one of the most heartrending cases of rape 
known to man! 

Since we are instructed to read the Bible for our 
‘key to happiness and duty,” is it not reasonable 
to suppose that the reading of the Bible prompted 
this act of rape? And is it not also reasonable to sup- 
' pose that ministers of the gospel, whose profession 
has supplied perpetrators of every crime on the cal- 
endar, from petty larceny and disorderly conduct to 
rape and murder, are prompted in their acts by the 
reading of the Bible? Shades of Father Hans Schmidt 
and Pastor Richeson! 

And my reasonableness to suppose this, comes 
from the fact that the greatest number of inmates 
in our penal institutions are those who have received 
Biblical instruction. So great an authority as Have- 
lock Ellis, in his masterful book, ‘“The Criminal” * 
makes this statement: “In all countries religion, or 
superstition, is closely related to crime.” 

And why should it be otherwise, when it is not 
our relation to our fellow-men that will save our 
“souls” but “by grace are ye saved thru faith; and 
that not of yourselves.” + And “without shedding of 
blood is no remission.” + And “He that believeth 
and is baptised shall be saved; but he that believeth 
not shall be damned.” § 


* Page 185. 

+ Ephesians, 2-8. 
+ Hebrews, 9-22. 
§ Mark, 16-16. 


CONCLUSION 225 


Do we need a better illustration of religious homi- 
cidal mania, induced by Bible reading, than the case 
reported in the New York Times, Novy. 28, 1924: 


CRAZED BY RELIGION, MAID wiTH AXE KILLS ONE 
AND GASHES Iwo 


This was the case of a woman who brutally killed 
her employer, fatally injured his wife, and wounded 
their daughter, who attempted to intercede in their 
behalf. When arrested for the crime and subjected 
to examination by the police, the woman said, “Why 
should I be sorry when the Lord told me to do it?” 
But a few months before this horrible crime the 
world was appalled and shocked by the burning to 
death of three members of a man’s family because 
of his delusion that the “Holy Ghost” had whis- 
pered to him that only “through fire” could he purge 
his soul of sin. And let us not forget the brutal mur- 
der of a crippled father by a mother and daughter, 
who, after listening to a revivalist at a Bible meet- 
ing, “heard the voice of God,” went to their home, 
and murdered the old man while he lay helpless in 
bed. 

Let me recall a case as reported in the New York 
Times of April 27, 1922. John Cornyn, of San Fran- 
cisco, shot and killed his two boys, one seven and the 
other eight, because, according to the police, he had 
been in “communication” with his wife who had 
been dead a year and she had asked him to “send 
all of her five children to her.” * 

It is not generally known that Charles J. Guiteau, 
the assassin of President Garfield, was a devout reli- 


* Quoted from “A Magician Among the Spirits,” by Houdini. 
Page 182. 


226 CONCLUSION 


gious believer, and was engaged in writing a book, 
entitled, ““The Truth a Companion to the Bible,’ 
when he was inspired by God to commit this das- 
tardly crime against the Republic by the murder of 
the President.* 

And in the New York American, August 20, 1925, 
appears this tragic item: 


Kitts Her Basy IN Crip AT ANGEL’S CALL 


Amityville Woman Stabs Sleeping Infant with 
Table Knife to “Send It To Heaven.” 


Did the reading of the story of the sacrifice of 
Isaac by his father Abraham prompt this poor de- 
luded woman to murder her child? 

And yet we have certain judges, suspending sen- 
tences upon culprits only upon condition that they 
attend church and read the Bible! I could cite in- 
stances of this kind to fill an entire volume, but 
merely refer you to the daily newspapers to supply 
this information. And now, if you will, let me quote 
an item which shows the “‘direful” result of those 
who “have no religion” and are minus “that great 
consolation that comes from a belief in the saving 
grace of Christ.” 

I quote from the New York Evening Mail of No- 
vember 16, 1921: 


There are two institutions that Walcott, Iowa, the richest 
town per capita in Iowa, prides itself in not possessing. 
These are churches and jails. In its religious beliefs, Wal- 
cott is unique. For more than fifty years the town has been 
without a church. It once had a jail, but like its only 
church, established sixty-five years ago and which existed 
but a few years, it was put in the discard. While the jail 
building stands, there is no vestige of a church edifice. 
But there are no locks to the jail, and the hinges have 


*“A Magician Among the Spirits,” Page 188. 


CONCLUSION 227 


rotted off. “We are freethinkers and believe in free Ameri- 
can citizenship seven days a week. We do not need 
preachers to dictate to us. We are better off without them,” 
states Mayor Strohbeen, in expressing Walcott’s lack of 
churches. “We are getting along very well as we are—much 
better than with churches. We like to be let alone. There 
is no more peaceful or law-abiding town in the United 
States than Walcott. Why should we want churches? They 
bring strife and dissension—we want peace and quietude,” 
commented the town’s popular mayor. In a business and 
commercial way Walcott is a thriving town. It has two 
banks with combined deposits of $1,500,000. This is a re- 
markable showing when it is considered that the popula- 
tion of the town is but 384. It has a consolidated school— 
second to none in this part of the state. Recently the citi- 
zens erected a fine auditorium. There Chautauquas and 
musical entertainments are held on week days and dances 
on Sundays. 


Since the appearance of this item in the news- 
papers, I am informed that the religious forces of 
nearby towns have contributed enough money to 
erect a church. The building of the jail will have to 
be done at the town’s expense. 

But let us get back to our subject and the Rev- 
erend Ralph W. Kohr, while I tell him that not only 
are the Bible’s stories unfit to be read by our daugh- 
ters, but I will go a step farther and say, that the 
children sent to Sunday School to have the Bible 
expounded to them and to be inculcated with a rev- 
erence for it as being the Word of God are being 
tainted with utter stupidity and degrading supersti- 
tion. 

If the Bible contained only the trash that the Rey- 
erend in his letter to the editor said that his maga- 
zine contained, then the Bible would be only as 
“trashy” as that magazine; but as it is, the Bible con- 
tains matter a thousand times more harmful and 
pernicious. One thing is certain. this editor does not 


228 THE BIBLE UNMASKED 


claim that the stories appearing in his magazine are 
touched by divine inspiration. 

If corruption in one instance is punishable by law, 
then contamination by any other method should 
meet the same penalty. If bastardy, adultery, prosti- 
tution, rape, and incest are unfit subjects for our 
children, the title of ““Huly Bible” upon the covers 
of a book, cannot, magic-like, transform these im- 
moralities into cultural virtues! 

And the following letter written by Mark Twain, 
in answer to a protest of a young woman superintend- 
ent in the Children’s Department of the Brooklyn — 
Public Library, who charged that “Tom Sawyer” and 
“Huckleberry Finn” were corrupting the morals of 
the children, is indeed pertinent.* 


“I am greatly troubled by what you say. I wrote Tom 
Sawyer and Huck Finn for adults exclusively, and it always 
distresses me when I find that boys and girls have been 
allowed access to them. The mind that becomes soiled in 
youth can never again be washed clean; I know this by 
my own experience, and to this day I cherish an unappeas- 
able bitterness against the unfaithful guardians of my 
young life, who not only permitted but compelled me to 
read an unexpurgated Bible through before I was 15 years 
old. None can do that and ever draw a clean, sweet breath 
again this side of the grave. Ask that young lady—she will 
tell you so. 

“Most honestly do I wish I could say a softening word 
or two in defense of Huck’s character, since you wish it, 
but really in my opinion it is no better than those of 
Solomon, David, Satan, and the rest of the sacred brother- 
hood. 

“If there is an unexpurgated [Bible] in the Children’s 
Department, won’t you please help that young woman re- 
move Huck and Tom from that questionable companion- 
ship?” 


* Mark Twain’s Autobiography, Vol. 2, Page 335. 


CONCLUSION 229 


“Burn the stuff and start a paper that has an ideal 
and is not lower even than the low average of many 
modern homes,” cries the Reverend Mr. Kohr. I do 
not say “burn the Bible.” I am not as bigoted as the 
Reverend Ralph W. Kohr about those things which 
I do not accept. I say preserve the Bible. Preserve it 
for the sake of exposure. Hold it high and flaunt it 
before all the people that its true worth may be 
known. Spread it far and wide, only do not contam- 
inate our children with its contagiously vile pages. 
And again I make this prediction: When the Bible is 
once read and understood like other books, it will 
be rejected and discarded as being unfit and un- 
worthy of the attention and respect of man. 

There is no home in America whose “low average”’ 
is lower than the morality found in the Bible. No 
home in America, no home in this great Republic 
of ours, should permit its sacred confines to be pol- 
luted by the presence of the Holy Scriptures. 

And what right has the Reverend Ralph W. Kohr 
to refer to “even the low average of many modern 
homes,” when he is engaged in the distribution of 
the very book that may be responsible for the reduc- 
tion of many modern homes to the low level of which 
he speaks? I dare say that if a modern volume were 
to be found in any home, containing the demoraliz- 
ing stories that the Bible contains, the Reverend 
Ralph W. Kohr would become livid with rage and 
expostulate upon such a brazen disregard of modesty 
and the contamination of our lives with the ‘‘de- 
cadent and the salacious” element of life. 

Do not burn any book. The greatest destroyer of 
falsehood is truth. Although truth at times appears 
lazy and apathetic it will eventually triumph. The 


230 THE BIBLE UNMASKED 


searchlight of truth will burn falsehood with a fiercer 
intensity of destruction than the heat from the bBioeia 
phorus flame. Pe 

Remember it is only in comparatively recent times 
that the glorious public schools were instituted to 
teach the people to read. And it will not be long be- 
fore the believer in the Bible will be the exception 
rather than the rule. “Papers (books) should not 
merely reflect life as it is, the petty and wicked phases 
of it, but should be constructive, helpful.” If the 
Reverend Ralph W. Kohr is an honest man, and 
these are his honest sentiments, then how is it pos- 
sible for him to be a minister of the Bible? How can 
he be honest, and at the same time preach from the 
book which contains the stories we have recorded? 

Does he call the recording of such phases of life 
“constructive and helpful,” or are they more truth- 
fully, “the petty and wicked part of it’? I am sure 
I do not need to explain their reflections of the petti- 
ness and wickedness of life. Your own conscience tells 
you that! If as he says, “‘a publisher has a duty to 
society and a responsibility for the influence of the 
stories he permits to get into print,” then surely the 
printers of the Bible are guilty of a monumental 
crime. And every man connected with its distribu- 
tion and dissemination is equally guilty. 

And if the tendency and impulse of life is down- 
ward, as he says, certainly “there is no reason why it 
should be accelerated by exploitation.” 

And now I ask you this pertinent question, Rev- 
erend Ralph W. Kohr, and all clergymen and min- 
isters of religion: What right have you to exploit the 
Bible and prey upon the ignorant and credulous, 
when you know, measured for what it actually is, the 


CONCLUSION 93) 


Bible, as far as its stories are concerned, is not en- 
titled to the respect of Man? 

What right have you to exploit the Bible as the 
Word of God and wear the sanctimonious livery of 
a man of God, when the Bible has been shown to 
contain the most foul, repulsive, disgusting, licen- 
tious, repugnant, indecent, lascivious, wicked and 
corrupting episodes capable of performance by the 
vilest of beings? It is not necessary for me to tell you 
how vile and degrading is this so-called “Book of 
God.” It is only too plainly evident to those who 
read it. Its stories, in their brazen disregard of mod- 
esty, prove my contention that they pollute the very 
pages upon which they are written. No greater fraud 
has been committed than to exploit the ignorant and 
the superstitious under the sanction that the Bible is 
the divinely inspired word of God, and that “For 
God so loved the world, that he gave his only begot- 
ten Son, that whosoever believeth in him, should not 
perish, but have everlasting life.” * 

Until recently, I was told, the custom prevailing 
at the inauguration of some of our governors and 
Presidents, after the oath of office had been admin- 
istered, was for the elected official to open the Bible 
and kiss a verse at random. The official would then 
mark the verse which he had kissed and give it to 
the press representatives to broadcast to the people. 

This custom in part, however, has now been aban- 
doned, for it is said that on one occasion the elected 
official kissed one of the verses of the Bible which, 
when marked and read, was discovered to be abso- 
lutely and positively filthy. 

If an elected official now chooses to kiss the Bible 


* John 3-16. 


oe THE BIBLE UNMASKED 


at his inauguration (or her inauguration as in the 
case of ‘‘Ma”’ Ferguson of Texas, or Mrs. Nellie Ross 
of Wyoming) he either kisses the cover of the Bible, 
or a verse selected beforehand. In some cases a verse 
is merely indicated by placing a finger upon it.* 

It is certainly an anomaly and an incongruity that 
there are verses'in the Bible which cannot be men- 
tioned separately and which are so grossly vile that 
extreme caution must be exercised so as to prevent . 
their becoming public. 

The sanction of the Bible in our Cates of Law, 
where a person is almost actually made to take an 
oath upon it before he is permitted to testify, is a 
travesty of justice. 

The Bible itself, as a book of revealed truth, is a 
monumental lie! 

Judges are continually complaining of the perjury 
of witnesses, and lawyers know only too well its 
prevalence. ‘The oath, taken on the Bible, as now ad- 
ministered, is nothing but a formality. It has abso- 
lutely no restraining influence. The honest man will 
tell the truth irrespective of his oath upon the Bible, 
and the thief will lie, his oath upon the Bible not- 
withstanding. The religious conviction of a person 
does not prevent him from violating”his oath, nor 
does the unbelief of a person hinder him from per- 

* At the first inauguration of Woodrow Wilson he opened the 
Bible at a specified chapter and “kissed it fervently.” At the 
inauguration of Warren G. Harding he placed his finger on a se- 
lected text. Theodore Roosevelt merely placed his hand upon the 
Bible while the oath was administered. Both William Howard Taft 
and Calvin Coolidge kissed a page of the Bible without reference 
to any particular text (newspaper reports). The oath of office pre- 


scribed by the Constitution is purely secular, and does not call for 
the use of the Bible. 


CONCLUSION 233 


forming his sacred duty to the fullest measure of 
integrity. 

‘There is a case on record where a man was actually 
fined for sending a verse of the Bible openly through 
the mail! Just think of it. There are verses in the 
Bible which are too indecent to enjoy the privileges 
of the United States mail!—verses which a Federal 
Court has officially condemned as being vile and. 
vulgar, and in violation of the obscenity law.* (I call 
the attention of the Rev. Ralph W. Kohr to this 
situation.) 

Is it possible? Is it really possible, that there are 
passages in the Bible which cannot be sent openly 
through the mail? Is it’ possible that God (and the 
religious elect solemnly swear that he wrote every 
word of the Bible) used obscene language in impart- 
ing his sacred knowledge to the world? 

If this is true, and the records prove it to be true, 
this alone should be sufficient to condemn the Bible 
as a cultural book and destroy utterly the thought 
that it ts the inspired word of God. 

I could give the names of literally thousands of 
books that contain the very highest moral precepts 
which any one could open at any page and read any 
line and not have the slightest fear of shocking the 
tenderest sensibilities of a child. 

And then again, why not use the Declaration of 
Independence, or more properly the Constitution of 
the United States, in the ceremony of inducting our 
officials into office? To swear upon the Bible al- 


*In 1895, John B. Wise, of Clay Center, Kansas, was arrested for 
sending obscene matter through the mails, which consisted wholly 
of a quotation from the Bible. In the United States Court, after a 
contest, he was found guilty and fined—Page 257, “Free Press 
Anthology,” by Theodore Schroeder. 


Zoe THE BIBLE UNMASKED 


legiance to uphold the Constitution is a paradox, for 
the system of government as advocated in the Bible 
is the antithesis of our Republic, and the social order 
which it maintains is the direct contrary of the ideals 
of this great Democracy. 

In some states, particularly in New York, where the 
Bible is permitted to be read in the public schools, 
the provision granting this privilege is generally 
stipulated in words to the effect: that upon the open- 
ing of school, a verse from the Bible, may be read 
“without note or comment.” 

Judging from the stipulation <vhich is incorporated 
in the charters of the Boards of Education, it would 
appear that any verse in the Bible could be selected 
and read, and that the one doing so would be per- 
forming his full duty. But nothing could be further 
from the truth. If any one dared to read some of the 
verses in the Bible, “without note or comment,” he 
would be expelled from the school for grossly insult- 
ing the pupils. 

It is amazing to me that so many people are igno- 
rant of what the Bible actually contains. And it is 
still more amazing to me that educators, knowing 
what the Bible contains (for surely they know as 
much about the Bible as I do), permit this outrageous 
‘performance of reading the Bible to our public school 
children, to continue day after day. As educators, it 
is their duty to protest against this insult to the in- 
telligence of the people and to the educational system 
of this country. To permit the Bible to be read daily 
to our public school children and to impress upon 
their tender minds a reverence for it as the infallible 
word of God, is to me not only a dereliction of duty 
which should be censured in the severest of terms, 


~ 


CONCLUSION 235 


but is positively criminal. As I wish to avoid any in- 
terference with the distribution of my book I will 
refrain from quoting those verses which the Court 
has condemned as being obscene, but which never- 
theless deserve to be exposed to the pitiless rays of 
the light of day. 

“But if you take away our Bible, what will you 
give us in exchange,” is the cry of the stupid and 
ignorant. If we eradicate fear, prejudice, hatred and 
superstition from the human mind, must we replace 
them with equally objectionable traits? Is not the 
glorious gift of reason a sufficient compensation? Is 
not freedom of the mind a glorious enough exchange? 

But to those who insist that they “must have some- 
thing,” to them I say: 

If you must have a Bible; if you must hoodwink 
the ignorant; if you must bamboozle the herd; if you 
must cower the superstitious; if you must have some- 
thing ‘divine’; if you must have a “revelation,” then 
by all means let us have something with a little merit 
in it; something comparable to the intelligence of 
the day; something representative of the spirit 
of progress; something actually conducive to the 


‘» Brotherhood of Man. If you must have “‘faith in 


something,” have it not in filth. 
And in writing your creed and formulating your 
doctrines, always remember, that 


“any system of religion that has 
anything in it that shocks the mind 
of a child, cannot be a true system.” 





# 


‘THE CREED OF SCIENCE 
By 


RoBERT G. INGERSOLL 





To love justice, to long for the right, to love mercy, 
to pity the suffering, to assist the weak, to forget 
wrongs and remember benefits—to love the truth, 
to be sincere, to utter honest words, to love liberty, 
to wage relentless war against slavery in all its forms, 
to love wife and child and friend, to make a happy 
home, to love the beautiful in art, in nature, to cul- 
tivate the mind, to be familiar with the mighty 
thoughts that genius has expressed, the noble deeds 
of all the world, to cultivate courage and cheerful- 
ness, to make others happy, to fill life with the splen- 
dor of generous acts, the warmth of loving words, to 
discard error, to destroy prejudice, to receive new 
truths with gladness, to cultivate hope, to see the 
calm beyond the storm, the dawn beyond the night, 
to do the best that can be done and then to be re- 
signed—this is the religion of reason, the creed of 
science. This satisfies the heart and brain. : 


236 


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What are we doing here? 
Whither are we going? 


Is the theme of Mr. Lewis’ daring book and in the course of his 
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This frank and outspoken book deals with the question of life as no other has 
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® Lincoln the Freethinker 

@ Lincoln the Soldier 

® Franklin the Freethinker 

@ Burbank the Infidel 

@ Soviet Russia and the Catholic 
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@ Shall Children Receive Religious 
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® Mexico and the Catholic Church 

@ Gems from Ingersoll 

® A Visit With Thomas Alva Edison 

@ Edison Birthday Greetings 

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@ Thomas Paine: World Citizen @ Tea with George Bernard Shaw 


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tive superstitious belief in 
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@ The Eighth Commandment car- 
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witchcraft—the fear of the evil 
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1776 
or 
THOMAS PAINE, AUTHOR of 
THE DECLARATION OF INDEPENDENCE’ 


by Joseph Lewis 


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PARTIAL LIST OF CHAPTERS 


Franklin and Paine Jefferson and Slavery 
Reconciliation of Independence The Word ‘‘Hath” 
“Common Sense” “False Facts’ 

The Original Text of the The Bill of Rights 


Declaration The Louisiana Purchase 
Facsimile of the John Adams Copy Jefferson in France 
Facsimile of Jefferson’s ‘Rough Paine in Paris 

Draft’? The ‘‘Mangled’”’ Declaration 
National Honor and Paine’s Silence Contradictory Statements 
Paine and Another Declaration Index 
The Slavery Clause 





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